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Undenominational   missionary 
studies   for   the   Sunday 


UNDENOMINATIONAL 

MISSIONARY    STUDIES 

FOR  THE 

SUNDAY  SCHOOL 

Third  Series 


OUR  RESPONSIBILITY  FOR  THE 
IMMIGRANTS  IN  OUR  MIDST 

OUR  RESPONSIBILITY  FOR 
INDIA'S  MILLIONS 


Junior  and  Intermediate  Grades 


EDITED  BY 

George  Harvey  Trull 

Assistant  Minister  Fifth  Avenue  Presbyterian  Church 
New  York  City 


The  Sunday  School  Times  Company, 
Philadelphia,  Pa. 


Cop3fight,  1907 
Bv  George  Harvey  Trull. 


Single  copies,  twenty  cents,  postpaid. 

Ten  copies,  fifteen  cents  each ;  fifty  copies,  ten  cents  each ;  carriage  extra. 

More  than  fifty  copies,  special  prices  on  application  to 

The  Sunday  School  Times  Company, 

ioji  Walnut  St.,  Philadelphia. 


Introductory  note 

THERE  is  no  greater  need  in  missionary  literature  than 
that  of  suitable  lessons  and  helps  for  mission  study- 
in  the  Sunday-school.  Mr.  Trull's  books  are  designed 
to  meet  this  need.  The  volumes  already  published  have  been 
found  serviceable,  and  it  is  hoped  and  believed  that  this  new 
book  will  materially  increase  the  helps  available  for  the 
teaching  of  missions  to  young  people  and  children. 

No  problem  at  home  presses  on  the  nation  and  the  Church 
more  urgently  than  the  problem  of  Americanizing  and 
Christianizing  the  great  host  which  pours  in  upon  us  annually 
from  Europe.  Our  young  people  should  be  led  to  study  the 
immigration  question.  And  abroad,  India  is  the  most 
populous  and  needy  mission  field,  after  China;  and  the  great 
men  who  have  laid  the  foundations  of  Christianity  there  are 
men  whose  lives  should  be  known  and  reverenced  as  among 
the  most  holy  and  helpful  treasures  of  the  church.  These 
are  the  themes  of  Mr.  Trull's  book. 

Robert  E.  Speer. 


preface. 

THE  aim  of  this  Third  Series  of  Missionary  Text  Books  is 
similar  to  that  of  the  two  that  have  preceded  it,  the 
presentation  of  home  and  foreign  missions  in  simple 
and  inexpensive  form  for  young  people  in  the  Sunday-school. 
Special  attention  is  called  to  the  fact  that  the  Studies  are 
strictly  undenominational,  hence  they  are  adapted  for  use  in 
any  school.  They  should  be  used  as  Supplemental  Work, 
and  in  no  case  take  the  place  of  the  regular  Bible  lesson,  but 
be  correlated  with  it. 

They  are  issued  in  two  grades,  this  volume  for  Junior  and 
Intermediate  scholars,  and  a  companion  one  for  those  of 
Senior  grade,  both  treating  exactly  the  same  topics.  To 
secure  the  best  results  from  the  missionary  instruction,  each 
scholar  in  the  Sunday-school  should  have  a  text-book  of  his 
own,  and  home  preparation  of  the  Study  should  be  expected 
and  required.  This  faithfully  done,  followed  by  a  lesson  of 
ten  or  fifteen  minutes  in  the  class,  with  the  closing  exercises 
of  the  school  devoted  to  the  missionary  topic  and  wisely 
correlated  with  the  Bible  lesson  of  the  day,  will  make  mission- 
ary Sundays  memorable  occasions  in  the  minds  of  the  scholars. 

Those  schools  that  can  add  constantly  to  their  missionary 
library  will  find  it  a  distinct  advantage  to  do  so.  Some  books 
suitable  for  reference  or  circulation  have  been  suggested 
at  the  close  of  each  Study.  The  text-book  is  merely  the 
starting-point    for   further   reading. 

It  is  undoubtedly  true  that  the  Sunday-school  is  the  educa- 
tional department  of  the  church,  and  in  the  classes  to-day 
are  the  future  trustees,  stewards,  deacons,  elders,  ministers, 
and  missionaries.  That  persons  who  are  to  hold  such  posi- 
tions of  responsibility  should  be  trained  in  the  things  of  the 
Kingdom,  is  not  open  to  question.  In  the  hands  of  the 
Sunday-school  superintendents  and  teachers  of  the  present 


generation  lies  the  key  to  the  missionary  problem.  An 
instructed  Sunday-school  now  will  mean  an  intelligent 
Church  to-morrow.  How  shall  they  believe  in  that  of  which 
they  do  not  know?  and,  How  shall  they  know  unless  they 
be  instructed?  and,  How  shall  they  be  instructed  unless  the 
Sunday-school  provides  for  it? 

I  wish  to  acknowledge  my  indebtedness  in  the  preparation 
of  these  Studies  to  Miss  Marian  G.  Bradford,  Mrs.  Thomas 
H.  Alison,  Miss  Ruth  G.  Winant,  members  of  the  Missionary 
Committee  of  the  Bible  School  of  the  Fifth  Avenue  Presby- 
terian Church;  to  Miss  Leila  B.  Allen,  Editor  of  "Over  Sea 
and  Land, "  and  to  Mr.  J.  Ard  Haughwout,  all  of  whom  have 
rendered  material  aid.  For  the  map  and  illustrations,  I  am 
indebted  to  The  Foreign  Missions  Library,  The  Young 
People's  Missionary  Movement,  Fleming  H.  Revell  Co.,  and 
the  "Missionary  Review  of  the  World,"  through  whose 
courtesy  permission  has  been  granted  for  their  use. 

George  H.  Trull. 

New  York  City,  September  15,  1906. 


Contents* 

©ur  IResponsiMUtE  tor  tbe  Immigrants  in  ©ur  flQifcat. 

Study  I. 
Where  They  Come  From,  and  Why., They  Come 9 

BY  MISS  RUTH  G.^WINANT. 

Study  II. 
Immigrants  in  Our  Cities v^*  * l6 

BY  MRS.  THOMAS  H.  ALISON. 

Study  III. 
Immigrants  Mining,  Lumbering,  an^Farming 22 

BY  MISS  LEILA  B.  ALLEN. 

Study  IV. 
Immigration  a  Menace  and  a  Mission . 31 

BY  GEORGE  H.^RULL. 

Our  TResponstbtlttv  tor  India's  AMllion*. 

Study  V. 
The  Land  and  The  People  of  India  .,.* . 37 

BY  MISS  RUTH  G.  WINANT. 

Study  VI. 
History  and  Religions ^.S. 44 

BY  GEORGE  H.  TRULL. 

-/                       Study  VII. 
William  Carey — Literary  Work. 56 

BY  GEORGE  H.^TRULL. 

Study  VIII. 
Adoniram  Judson — Evangelistic  Work 64 

BY  J.  ARD^HAUGHWOUT. 

Study  IX. 
John  Scudder — Medical  Work ^ 73 

BY  MRS.  THOMAS  H.  ALISON. 

^                    Study  X. 
Alexander  Duff — Educational  Work^ 78 

BY  MISS  MARIAN  G.  "BRADFORD. 
7 


PROSPECTIVE  AMERICANS 


FROM  COPYRIGHT  STEREOGRAPH,    1 
BY  UNDERWOOD  &   UNOERWOOD, 
NEW  YORK 


STUDY  I 

©ur  TResponstbillts  for  tbe  Hmmtgrante 
Hn  ©ur  flMfcst 

"GGlbete  Gbes  Come  fftom,  ano  *GGlbs  Gbes  Come. 

"Afo  America  for  Americans,  but  Americans  for  America." 

Eighty  millions !  That  is  about  the  population 
of  our  country.  But  we  are  not  all  Americans,  for 
people  from  foreign  shores  are  coming  here  at  the 
rate  of  one  every  thirty  seconds.  One  person  in  every 
three  in  the  whole  country  was  either  born  outside 
of  America,  or  his  parents  were.  On  May  7,  1905. 
12,000  immigrants  landed  in  New  York  within  twelve 
hours.    That  day  was  a  record  breaker. 

There  are  two  questions  that  we  wish  to  ask  and 
answer.  Where  do  the  immigrants  come  from? 
Why  do  they  come? 

I.  Where  Do  They  Come  From? 
In  answer  to  this  question  we  might  say,  they 
come  from  everywhere;  from  Europe,  Asia,  Africa, 
Australia,  and  the  islands  of  the  sea;  from  the  land 
of  the  "midnight  sun"  in  the  north,  and  from  the 
plains  of  sunny  Italy  in  the  south.  Those  who  lead 
all  the  rest  are  from  Austria-Hungary,  Italy,  and 
Russia,  while  forty  other  races  follow. 

9 


IL    Why  Do  They  Come? 
But  why  do  all  these  people,  from  so  far  across 
the  sea,  leave  their  own  homes  and  come  to  America? 
There    are    two    chief   reasons;  Problems    at   Home, 
Prospects  Abroad. 

Problems  at  Home. 

First,  there  is  the  problem  of  poverty.  Take,  for 
example,  a  family  in  southern  Italy.  They  are  very 
poor.  Grown  men,  working  as  laborers,  earn  from 
sixteen  to  twenty-eight  cents  a  day.  With  this  sum 
they  must  support  large  families.  Meat  and  white 
bread  are  luxuries,  and  macaroni  and  spaghetti  with 
black  bread  and  dried  fruit  form  the  every-day  fare. 

A  second  problem  is  the  high  taxes,  for  however 
poor  a  man  may  be,  and  however  needy  his  family, 
his  taxes  must  be  paid. 

Then  there  are  other  problems.  Every  son  of 
Italy  is  expected  to  serve  his  country  as  a  soldier, 
for  a  longer  or  shorter  length  of  time.  This  military 
service  he  must  give,  whether  he  wishes  to  or  not. 
The  Roman  Catholic  Church  is  another  problem,  no 
less  real.  The  priests  are,  as  a  whole,  tyrants,  and 
try  to  get  as  much  money  as  they  can  from  the  people. 
If  one  does  not  pay  well  when  he  goes  to  confession, 
the  priests  get  very  angry,  and  make  it  very  un- 
pleasant for  those  of  their  parish  who  are  not  able 
to  pay  liberally. 

But  let  us  look  at  the  Russian  Empire,  where  so 
many  immigrants  come  from  to-day,  and  we  shall 
find  still  a  different  problem.  The  homes  of  the 
people  are  small,  but  quite  clean.  That  is,  those  of 
the  Jews  are.    It  is  part  of  their  religion  to  keep  them 

10 


so.  They  are  supposed  to  keep  themselves  clean, 
too,  it  being  the  rule  to  "  clean  the  dirt  from  the  nails 
once  a  week,  as  it  is  the  hiding  place  of  devils." 
Now  the  problem  of  the  Russian  Jew  is  persecution, 
or  the  fear  of  it.  Until  religious  liberty  was 
nominally  granted,  Oct.  30,  1906,  the  Czar  demanded 
that  all  his  subjects  belong  to  the  church  to  which 
he  did,  the  Greek  Orthodox.  Because  the  Jews 
would  not  do  so,  they  were  cruelly  persecuted,  often 
killed.  But  they  are  not  the  only  ones  persecuted 
in  the  Russian  Empire.  The  Poles  and  Finns, 
known  as  "conquered  peoples,"  are  not  allowed  to 
hold  government  positions,  or  teach  in  government 
schools.  Naturally  when  they  hear  of  our  land,  where 
every  man  has  an  even  chance,  they  want  to 
emigrate.  We  might  visit  many  other  countries 
from  which  immigrants  come,  and  we  would  find 
that  some  one  of  these  problems  at  home  makes 
them  think  of  going  to  far-off  America,  the  land  of 
wealth  and  freedom. 

Prospects  Abroad. 
But  not  only  do  the  problems  at  home  make  them 
emigrate,  but  prospects  abroad.  Such  wonderful 
stories  are  told  about  America.  It  is  the  land  of 
gold,  where  work  is  plenty  and  taxes  low,  where  mil- 
itary service  is  not  required  but  voluntary,  where 
there  is  a  chance  for  every  one.  Perhaps  some  neigh- 
bor, more  daring  than  the  rest,  has  gone  to  the 
United  States  to  make  his  fortune.  If  he  succeeds, 
he  writes  to  his  friends  in  a  very  exaggerated  way 
about  his  "riches,"  which  may  mean  two  dollars  a 
day,  working  on  the  subway.    After  a  time  he  sends 

11 


money  for  his  family  to  come  over,  and  when  they 
go,  he  is  pronounced  a  millionaire.  If,  on  the  other 
hand,  he  fails,  he  is  ashamed  to  tell  it,  and  will  spend 
his  last  five  cents  to  write  home  and  speak  hopefully. 
Added  to  this  is  the  work  of  the  men  called  "run- 
ners" or  agents  for  the  steamship  companies.  It  is 
the  business  of  these  men  to  persuade  the  poor  people 
on  the  other  side  that  they  can  make  more  money 
here.  They  do  not  mind  telling  what  is  not  the  truth 
so  long  as  they  can  secure  passengers  for  the  steam- 
ships, and  be  well  paid  for  every  one  they  get. 

How  They  Come. 

Now  just  a  few  words  as  to  how  the  immigrants 
come.  If  we  were  such,  we  would  go  to  the  steamship 
office  located  at  the  port  from  which  we  were  to  sail. 
The  doctors  would  examine  us  to  see  if  we  had  any 
contagious  disease,  and  if  they  found  none  we  might 
then  go  aboard.  We  would  belong  to  what  is  known 
as  the  steerage.  Here  we  would  be  crowded  in  the 
day-time,  and  huddled  like  animals  at  night.  Indeed 
no  careful  farmer  would  crowd  his  cattle  as  we  would 
be.  On  one  steamer,  in  one  room  72  feet  long,  there 
were  195  beds,  in  which  214  women  and  children 
slept.  The  ceiling  was  only  ten  feet  high.  Do  you 
wonder  that  the  babies  cry  more  or  less  the  whole 
night  through,  and  that  sleep  is  out  of  the  question 
for  many  of  the  grown  people?  At  meal  time  the 
head  of  each  family  or  group  of  people  is  given  a 
fork,  a  spoon,  a  tin  cup,  and  a  pan  into  which  food 
for  the  entire  group  is  placed.  The  pan  is  filled  with 
meat,  and  the  cup  with  a  liquid  called  coffee.  After 
the  meal  is  over,  no  hot  water  is  given  in  which  to 

12 


wash  the  dishes.  Salt  water  or  cold  water  is  all  that 
can  be  gotten,  and  if  you  don't  like  that  sort  of  dish- 
washing, you  need  not  wash  up  at  all. 

Ellis  Island. 

When  the  Statue  of  Liberty  is  sighted,  there  is  a 
wild  scramble  for  the  deck.  Sighs  of  relief  are  heard 
on  every  side,  but  the  trying  times  are  not  yet  over. 
Some,  doubtless,  who  have  traveled  so  many  weary 
miles,  will  after  all  not  be  allowed  to  stay  in  America, 
but  be  sent  back  home.  Having  arrived  at  Ellis 
Island,  all  must  be  examined  by  the  doctors  and 
inspectors,  and  if  any  immigrants  have  a  contagious 
disease,  or  if  they  are  likely  to  become  dependent 
on  public  charity,  a  chalk  mark  is  made  upon  their 
clothes,  and  they  are  sent  to  the  Detention  Room. 
If  it  is  decided  that  they  cannot  remain,  they  are 
sent  back  to  the  land  from  which  they  came  at  the 
expense  of  the  steamship  company.  If  the  medical 
examination  is  passed,  they  go  to  another  room, 
where  they  are  asked  their  name,  former  home, 
destination,  and  many  more  questions.  Then,  if 
bound  for  New  York,  they  pass  down  the  stairs  to 
the  boat  that  brings  them  to  the  city.  Those  who 
are  going  to  some  other  place,  go  on  board  another 
boat,  and  soon  they  are  on  the  train  which  will  take 
them  to  their  new  homes  in  the  great  land  of  America. 

Do  you  think  that  they  will  be  glad  that  they 
have  come?  Did  you  ever  wonder  how  many  are 
glad,  and  how  many  would  like  to  go  right  back  home  ? 
Well,  whether  they  are  glad  or  sorry  may  depend 
somewhat  on  us  who  are  already  Americans.  If  we 
treat  the  new-comers  kindly,  and  tell  them  the  glad 

13 


news  of  salvation,  before  long  we  shall  have,  not 
foreigners  in  our  midst,  but  loyal  Americans. 

About  thirty  missionaries  representing  different 
denominations  and  also  the  American  Tract  and  the 
American  Bible  Societies,  give  to  the  immigrants 
at  Ellis  Island  the  Bible  and  tracts  in  twenty-four 
languages.  One  of  the  colporteurs  can  speak  twenty- 
six  languages.  How  glad  these  people  are  to  hear 
their  own  tongue  in  America,  you  may  guess.  The 
Christian  work  begun  so  well  at  Ellis  Island  needs 
to  be  followed  up  by  teaching  and  help  in  the  homes 
of  our  new  Americans.  The  sad  part  is  that  many 
of  them  have  no  Protestant  church  or  mission  where 
they  can  hear  the  gospel  in  their  own  language. 
This,  then,  is  the  present  need  to  be  supplied.  It  is 
foreign  mission  work  at  our  own  doors. 

Questions. 

i.  How   many    immigrants   are   there   in   America, 
and  how  fast  do  they  come? 

2.  From  what   countries   do   they   come   in   largest 

numbers? 

3.  If  you  were  a  poor  laborer  living  in  Southern 

Italy,   what  reasons  would   you  likely   have 
for  wishing  to  come  to  America? 

4.  What  reasons  for  leaving  Russia,  if  a  Jew? 

5.  Why  would  you  choose  to  come  to  America  rather 

than  some  other  country? 

6.  Describe  a  trip  across  the  ocean  by  "steerage." 

7.  What  is  being  done  at  Ellis  Island  to  give  the 

immigrants  the  gospel?      What  more  needs 
to  be  done? 

14 


Books  for  the  Library. 

"Imported  Americans," by  Broughton  Brandenburg. 
" Coming  Americans,"  by  Katherine  R.  Crowell. 
"Aliens  or  Americans  ? "  by  Howard  B.  Grose. 


15 


STUDY  II 

Immigrants  Hn  ©ur  Cities 

"  You  can  kill  a  man  with  a  tenement  as  easily  as  with  an 
axe." — Jacob  Riis. 

/ 

All  these  people  who  are  waiting  for  their  friends 
to  meet  them  at  the  Battery  will  be  our  neighbors. 
They  are  going  to  live  near  us  in  New  York,  in  Brook- 
lyn, in  Philadelphia,  in  Boston,  and  wherever  you 
go  you  will  find  some  of  them  with  all  their  worldly 
goods  tied  up  in  those  queerly  shaped  bundles,  or 
packed  in  shiny  bags.  They  are  going  to  seek  a  new 
home  in  places  already  so  crowded  with  people  that 
there  seems  to  be  no  room  for  any  more.  In  the  big 
cities,  where  men  are  needed  to  dig  tunnels,  blast  out 
foundations,  and  build  big  buildings,  there  seems  to 
be  more  chance  of  getting  work,  and  seven  out  of 
every  ten  people  you  saw  on  Ellis  Island  are  going  to 
live  in  the  city.  See  that  crowd  with  their  big  bundles 
and  bags,  trying  to  get  up  the  steps  to  the  elevated 
train  !  and,  look  !  another  crowd  is  going  down  to  the 
Subway,  while  others  are  standing  waiting,  and 
wondering  when  their  friends  will  meet  them.  How 
strange  everything  must  seem  to  them,  the  Elevated, 
the  Subway,  the  great  high  buildings,  and  the  people. 
We  must  seem  as  strange  to  them  as  they  do  to  us. 
If  we  tried,  we  could  not  make  them  understand  us, 

16 


for  our  language  is  so  very  different  from  theirs. 
Just  think !  two  of  every  three  persons  in  New  York 
are  foreigners.  You  will  now  begin  to  realize  how 
many  there  are  here.  The  little  boy  who  sells  violets 
on  the  streets  comes  from  Greece,  the  land  of  all  the 
wonderful  stories  of  Neptune,  Diana,  and  the  one 
you  love,  of  Hyacinthus;  but  he  knows  nothing  of 
Jesus  and  his  love. 

There  is  the  little  brown-eyed  Italian  bootblack, 
and  he  can  shine  shoes  until  he  can  almost  see  his 
happy  little  face  smile  back  at  him  from  the  boots. 
He  is,  oh  !  so  poor,  and  the  few  pennies  he  can  earn  in 
a  day  are  so  welcome  at  home.  His  father  has  a 
fruit-stand  on  the  corner,  where  the  apples  and  oranges 
are  put  in  neat  piles,  like  pyramids  of  balls,  one  on 
top  of  the  other.  Guiseppi,  for  our  little  Italian  was 
given  this  favorite  name  among  the  Italians,  lives  in 
two  dark  rooms  in  a  dirty  tenement.  There  his 
mother  sits  and  sews  on  a  machine  all  day  long  to 
make  a  few  cents;  and  little  sister  Rosa  helps,  too. 
She  sews  the  buttons  on,  and  they  must  be  sewed 
tight  and  strong,  else  the  man  at  the  shop  will  not 
pay  them  when  they  bring  the  finished  work  back. 
Perhaps  you  saw  Guiseppi 's  big  sister,  Antonia,  this 
morning  pulling  a  hurdy-gurdy  through  the  streets. 
How  hard  she  and  her  companion  labored,  and  how 
gay  she  looked  in  her  bright-colored  dress  !  The 
minute  they  saw  your  face,  they  stopped,  looked  up 
at  your  window  and  smiled.  You  smiled  back,  too, 
and  then  the  music  began,  and  Antonia  took  the 
tambourine.  What  fun  you  had  watching  her  as  she 
twirled  and  then  threw  it,  still  spinning,  high  in  the 
air,  and  caught  it  on  one  finger  as  it  fell;   and  then 

2  17 


still  jingling  it  she  held  it  up  for  your  pennies.  That  is 
the  way  Antonia  helps  to  get  money  for  the  family, 
that  they  may  have  a  place  to  sleep  and  food  to  eat. 
You  could  hardly  eat  their  food,  and  you  would 
scarcely    call   the   place   home. 

But  Guiseppi  has  plenty  of  fun,  for  every  chance 
for  a  holiday  is  grasped  in  "Little  Italy,"  and  then 
in  his  best  clothes  he  forgets  about  his  "business," 
and  goes  out  for  a  good  time.  How  he  does  enjoy 
seeing  the  flag-trimmed  houses  and  the  gaily 
lighted  streets  !  His  little  heart  throbs  with  pride 
when  he  sees  the  yellow,  red,  and  white  of  Italy 
twined  with  the  new  flag  which  he  already  loves, 
for  it  means  so  much  to  him.  It  stands  for  free- 
dom, for  a  chance  to  work  and  to  earn  more  money 
than  he  ever  hoped  to  have  in  Italy,  and,  oh  !  best  of 
all,  for  a  chance  to  learn  to  read  and  write.  No 
matter  how  many  muddy  boots  he  has  had  to  shine, 
Guiseppi  is  never  too  tired  to  go  to  night-school, 
and  there  he  is  in  a  class  with  many  boys  and  men 
much  older  than  himself.  All  are  trying  to  "read, 
write,  and  speak  English."  One  night  he  was  so 
tired  that  he  just  fell  asleep  on  his  desk,  but  his 
teacher  knew  how  hard  he  tried,  and  let  him  sleep  on. 
Right  next  to  him  sat  little  Isaac  Rabinsky.  He  had 
come  from  Russia  with  his  parents,  and  was  living 
in  a  part  of  the  city  which  is  called  the  "  Ghetto, " 
because  most  of  the  Jews  live  there.  Isaac  has  a 
harder  time  than  Guiseppi.  He  has  many  brothers 
and  sisters,  and  they  all,  nine  of  them,  live  in  one 
room.  Would  you  believe  that,  except  to  come  to 
night-school,  Isaac  never  leaves  home  from  day  to 
day?    No  time  to  play,  he  only  has  time  for  work. 

18 


Ever  since  he  was  big  enough,  he  has  run  a  sewing 
machine.  Before  that,  he  used  to  go  on  errands. 
All  his  family,  father,  mother,  brothers,  and  sisters, 
are  sewing  on  machines  as  fast  as  they  can.  The 
noise  they  make  sounds  like  a  factory.  It  goes  on  all 
day  and  into  the  night,  when  at  last  the  machines 
are  pushed  to  the  wall,  and  the  mattresses  are  rolled 
out  right  on  the  floor;  so  when  Isaac  comes  in  from 
night-school  he  just  falls  on  one  and  goes  fast  asleep 
to  dream  of  the  big,  wide  fields  he  used  to  play  in 
long  ago  before  he  came  over  in  the  big  ship.  Since 
then  he  has  not  seen  a  tree  or  a  blade  of  grass,  except 
in  the  Park.  How  both  Guiseppi  and  he  would  enjoy 
a  day  in  the  country!  Perhaps  you  have  heard  of  the 
Fresh- Air  Fund,  which  gives  such  children  as  these 
a  whole  week  of  fun  and  fresh  air  in  the  country 
during  the  hot  summers.  If  you  could  only  talk 
to  some  little  Bohemian  girl,  and  hear  her  story  of 
having  to  roll  cigars  from  early  morning  to  late  at 
night,  or  to  a  Swede,  Swiss,  or  any  of  the  other  stran- 
gers in  our  city,  you  would  hear  from  all  of  them  the 
same  story  of  having  to  work  hard  and  live  in  the  most 
crowded  parts  of  the  city  because,  they  will  tell  you, 
the  rents  are  cheaper  there. 

But  we  must  not  forget  the  little  strangers  in  the 
kindergarten  in  Mott  Street.  Dear  little  Chinese  boys 
and  girls,  like  big  dolls,  sitting  at  the  table  sewing 
cards  to  take  home.  Perhaps  they  are  the  greatest 
strangers,  because  they  have  come  so  great  a  distance, 
and  their  customs  are  so  different.  Just  look  at  their 
queer  little  white  shoes,  as  noiseless  as  a  cat's  paw, 
and  their  queer  clothes  and  still  queerer  little  braids 
that  some  day  will  be  long  queues,  and  which  they 

19 


must  never  have  cut  if  they  expect  to  go  back  to 
China.  Indeed,  they  dress  in  New  York  as  they  would 
in  Peking,  all  but  the  very  few  who  try  to  copy  the 
"Melican  man."  Right  here,  too,  in  a  so-called 
Christian  city  they  are  worshiping  heathen  gods 
and  burning  incense  before  them  as  they  do  in  China. 
If  you  go  to  their  Joss  house  or  temple,  you  will  see 
wonderful  shrines  built  for  the  beautifully  carved 
gods  they  worship.  When  the  priest  prays,  he 
falls  on  his  knees,  with  a  piece  of  wood  in  each  hand, 
and  while  rising  and  falling  he  continually  strikes 
the  floor,  believing  perhaps  that  the  more  noise  he 
makes  the  more  surely  will  the  god  hear. 

From  these  little  glimpses  you  can  see  that  as  the 
Italian,  the  Jew,  and  the  Chinese  are  different  from 
us,  so  are  all  the  others  who  come  by  thousands  into 
our  city  every  year.  If  they  are  to  live  here,  they 
must  become  like  us,  or  else  in  time,  because  there  are 
so  many  more  of  them  than  there  are  of  us  Americans, 
we  will  become  like  them. 

Questions. 
i.  Where  do  most  of  the  immigrants  settle? 

2.  Describe  the  life  of  an  Italian  boy  in  "  Little  Italy." 

3.  What  chance  has  the  little  Russian  Jew  for  edu- 

cation ? 

4.  Is  it  fair  for  these  girls  and  boys  of  the  slums  to 

have  so  little? 

5.  What  would  you  like  to  do  to  help  them? 

Books  for  the  Library. 
"The   Poor  in   Great   Cities,"   by    Baxter. 
"Children  of  the  Poor,"  by  Riis. 
20 


"How  the  Other  Half  Lives,"  by  Riis. 
"Americans  in  Process,"  by  Wood. 
"Poverty,"  by  Hunter. 
"Aliens  or  Americans?"  by  Grose. 


21 


STUDY  III 

Hmmigrants  mining,   numbering,   an& 
farming 

"It  is  not  enough  only  to  cultivate  the  mind.  With  education 
of  the  mind  must  go  the  spiritual  teaching  which  will  make  us 
turn  the  trained  intellect  to  good  account.  A  man  whose  intellect 
has  been  educated,  while  at  the  same  time  his  moral  education 
has  been  neglected,  is  only  more  dangerous  to  the  community 
because  of  the  exceptional  additional  power  which  he  has  ac- 
quired."— President  Roosevelt. 

We  noticed  while  at  Ellis  Island  that  all  the  im- 
migrants do  not  take  the  boat  that  is  bound  for  New 
York,  although  so  many  hundreds  do.  But  there 
are  others  whose  journey  is  not  so  nearly  ended. 
They  have  many  miles  yet  before  they  will  reach 
their  new  homes  in  the  mining  regions,  lumber 
camps,  or  farming  districts  of  the  great  West. 

The  Mines. 

Suppose  we  join  that  party  of  Hungarians  bound 
for  the  mines  of  Pennsylvania.  What  queer  looking 
bundles  they  have.  The  women  carry  them  on  their 
heads  and  under  each  arm.  Huge  trunk-like  boxes 
are  slung  over  the  backs  of  the  men.  The  children 
bring  up  the  rear,  tugging  bundles,  too,  or  carrying 
a  smaller  brother  or  sister.     Soon  they  are  in  the 

22 


train,  the  whistle  blows,  the  conductor  shouts,  "All 
aboard,"  even  if  the  immigrants  do  not  understand 
him,  and  they  are  off.  They  are  taking  their  first 
trip  in  America,  and  everything  seems  so  strange. 
After  some  hours  the  train  moves  more  slowly,  the 
engine  puffs  as  if  it  were  tired,  and  as  we  look  out  of 
the  windows,  we  find  that  we  are  climbing  up  the 
mountainside.  Finally  the  train  stops  at  the  station. 
Men,  women,  and  children;  bundles,  bags,  and  baggage, 
all  pour  out  of  the  cars,  and  there  is  much  confusion. 
But  soon  all  is  straightened  out,  and  little  groups 
start  off  for  the  miners'  "patch"  where  they  are 
to  live. 

Into  a  shanty  of  four  rooms  will  move  a  man  and 
his  family,  and  they  will  take  ten  boarders  besides. 
A  week  ago  a  Scotch  family  moved  out  of  that  house, 
for  the  rent  had  been  raised  and  they  could  not  pay. 
Their  furniture  was  piled  in  the  road,  chairs,  tables, 
bureaus,  beds,  and  pictures.  The  Scotch  and  Welsh 
are  all  going,  and  their  houses  are  being  occupied 
by  Italians  and  by  Slavs  from  Russia,  Poland, 
Austria,  and  Hungary. 

Do  the  girls  and  boys  from  across  the  sea  find 
good  times  awaiting  them  in  this  "Promised  Land?" 
The  miner's  life  is  a  hard  one,  and  the  children  share 
the  hardships.  The  small  ones  may  go  to  school  for 
a  time,  but  soon  they  must  leave  and  go  to  work. 
At  first  the  boys  go  to  the  "breakers,"  where  they 
pick  out  the  slate  and  stone  from  the  coal,  as  it 
passes  through  the  screens.  At  six  in  the  morning, 
the  first  whistle  blows,  and  an  army  of  155,000  men 
and  boys  are  summoned  to  work  at  seven.  No  work- 
man can  enter  the  mines  after  that  hour.     Shortly 

23 


after  the  whistle  blows  swarms  of  men  pour  out  of 
their  houses  and  disappear  into  the  mines  for  the 
day,  to  be  500,  perhaps  2000,  feet  below  the  surface. 
Weary  and  grimy  is  the  boy  as  he  trudges  home  at 
night.  He  may  look  longingly  at  the  school  children 
playing,  but  his  school  days  are  over,  and  he  can  do 
little  more  than  read.  Do  you  wonder  that  some- 
times he  gets  discouraged?  One  boy  of  ten  years 
old,  begged  his  father  on  his  knees,  to  send  him  to 
school,  but  he  was  roughly  pushed  aside  and  told 
that  he  must  earn  money.  Many  a  boy  has  to  take 
his  father's  place  in  the  family,  when  the  latter  has 
been  killed  or  injured  by  an  accident,  or  perhaps 
unfitted  for  work  by  the  dreaded  miner's  asthma. 
One  boy  of  sixteen  supported  a  family  of  five  with 
true  manly  spirit,  and  made  no  appeal  for  sympathy. 

The  girls,  too,  must  leave  school  early,  for  when 
the  mother  has  to  do  all  the  work  for  the  family  and 
ten  men  boarders,  the  girls  must  stay  home  and 
help  to  scrub  and  cook  and  wash,  even  if  some  tears 
fall  into  the  wash-tub.  The  Slavs  are  eager  for 
education.  When  a  public  school  was  opened,  sixty 
men  applied.  They  wanted  to  learn  to  read,  but 
they  were  told  that  there  was  no  provision  made 
for  persons  over  twenty -one,  and  they  had  to  turn 
away.  Sometimes  they  try  to  teach  themselves 
to  read  and  write.  From  a  prayer-book,  a  man  will 
pick  out  a  prayer  he  knows  by  heart,  usually  the 
Lord's  Prayer.  He  will  learn  the  letters  one  by  one, 
copy  them,  and  so  he  will  work  his  way  into  reading 
first  his  native  tongue,  and  then  English.  It  is  a 
slow  process,  but  perseverance  wins. 

The  miners  are  a  courageous  band  of  men.      No 

24 


military  service  records  braver  deeds  or  greater 
self-sacrifice.  In  the  Spanish  War  we  all  know  how 
scores  of  men  volunteered  to  go  with  Lieutenant 
Hobson  on  the  perilous  undertaking  of  "bottling  up" 
Admiral  Cervera's  fleet;  but  the  world  did  not  hear  of 
it  when  in  the  Pennsylvania  mines  a  number  of  men 
were  hemmed  in  by  a  fall  of  coal,  and  when  the  fore- 
man called  for  volunteers  to  rescue  their  comrades, 
the  whole  force  of  miners  responded.  These  men 
are  ready  at  any  time  to  risk  their  lives  for  their 
fellows. 

Do  the  girls  and  boys  in  the  mining  regions  need 
our  help?  Yes,  and  so  little  has  been  done.  In  one 
section,  one  Christian  young  woman  has  brought 
light  to  old  and  young.  She  has  gathered  the  little 
children  into  a  kindergarten,  and  there  they  have 
blissful  times.  A  Boys'  Club  gives  hope  and  new  life 
to  her  "breaker"  boys.  The  girls  have  their  own 
hour  when  they  learn  to  sew.  The  men  have  a  night- 
school  and  are  taught  to  read.  They  also  learn 
something  about  their  new  country.  A  Sunday- 
school  gives  them  all  instruction  in  spiritual  things. 
Into  the  homes  goes  this  bright  young  woman,  and 
tells  the  mothers  how  to  care  for  the  little  sick  chil- 
dren; for  these  mothers  know  not  what  to  do,  and 
often  hopelessly  let  their  children  die. 

The  Lumber  Camps. 
When  we  boarded  the  train  with  the  Hungarians 
bound  for  the  mines,  we  may  have  noticed  another 
train  filled  with  other  immigrants.  Their  destination 
was  the  lumber  camps  of  the  northwest,  a  much 
longer  journey.    It  will  take  more  than  a  few  hours 

25 


to  reach  Minnesota  or  Wisconsin  or  Oregon.  Several 
days  and  nights  the  immigrants  are  on  the  way, 
for  the  train  is  a  slow  one.  They  are  going  to  the 
place  where  lies  the  greatest  wealth  of  our  country. 
You  will  say  it  is  to  the  gold  fields  of  Alaska.  No, 
they  are  bound  for  the  timber  lands.  In  one  year 
these  yielded  to  our  country  over  one  billion  dollars, — 
nearly  as  much  as  all  the  money  we  have  in  circulation. 
In  the  lumber  industry  there  are  employed  three 
times  as  many  men  as  are  enlisted  in  the  standing 
army  of  the  United  States.  It  is  not  an  easy  life, 
swinging  an  axe  all  day  long  or  floating  the  logs  down 
the  swift  rivers  to  the  mills.  Much  of  the  timber  is 
cut  in  the  winter,  when  the  thermometer  registers 
40  degrees  below  zero.  We  could  not  stand  it,  for 
we  would  be  "tenderfeet,"  but  the  woodsmen  laugh 
at  the  cold.  There  is  a  fine  spirit  of  comradeship 
among  the  men;  in  their  rough,  kindly  way  they 
stand  together.  As  you  travel  through  the  great 
northern  forests,  you  may  happen  upon  a  lonely 
cabin,  the  home  of  a  logger.  Here  he  lives  with  his 
little  family  about  him,  far  away  from  church  and 
school.  Sometimes  there  are  small  settlements  of 
such  cabins.  When  winter  sets  in,  he  must  take  his 
team  and  leave  home  for  the  logging  camp,  still 
farther  in  the  woods.  The  church  may  not  follow 
him,  but  the  saloon  always  does;  and  so  may  the 
missionary.  One  of  them  writes:  "In  the  vast 
forests  of  Minnesota  and  Wisconsin  there  are  thous- 
ands of  foreigners  glad  to  hear  the  good  news,  if 
only  we  send  the  messenger.  They  work  in  the 
logging  camps  all  winter,  they  number  twenty  men 
to  one  woman.     When  we  visit  their  camps,  they 

26 


listen  reverently.  Where  shall  we  find  laborers? 
When  I  was  talking  to  the  children  in  one  place, 
I  asked,  'Will  all  who  have  heard  of  Jesus,  please 
raise  their  hands?'    Not  a  hand  was  raised." 

The  Farms. 

Still  another  company  of  the  immigrants  who 
landed  at  Ellis  Island  with  the  rest,  are  planning 
to  go  to  the  great  farming  districts  of  the  central 
west.  They  have  not  chosen  the  mines  or  the  lumber 
camps,  but  farming,  as  their  occupation.  See  that 
company  of  Russians?  They  are  bound  for  North 
Dakota.  When  they  get  there  the  men  discard  their 
Russian  clothes,  and  dress  like  all  "cow-boys"  in 
flannel  shirts,  jean  trousers  tucked  into  their  boot- 
legs, and  rough  slouch  hats.  The  boys  are  just  like 
them;  but  the  women, — look  at  those  very  short 
skirts,  the  kerchief  tied  on  the  head,  the  bit  of  gay 
ribbon  on  the  younger  women, — and  the  little  girls, 
why  their  dresses  are  like  their  mothers !  Their 
house  will  be  made  of  mud,  but  all  mud  houses  are 
not  alike.  At  first  they  will  roughly  put  up  a  shelter 
of  turf,  but  that  is  only  as  you  would  rig  up  a  tent 
to  camp  out.  Later  their  house  is  of  sun-dried  brick, 
ceiled  inside  with  wood,  whitewashed  everywhere, 
inside  and  out.  There  are  chimneys  and  glass  win- 
dows,— a  very  comfortable  house,  and  is  it  any  more 
truly  "mud"  than  your  own  house  that  may  be  made 
of  brick? 

Our  boys  and  girls  from  the  stifling  misery  of 
Russia  speedily  enter  into  their  heritage  of  freedom. 
They  ride  ponies  with  the  fearlessness  of  young 
Indians,  and  celebrate  the  Fourth  of  July  as  if  they 

27 


had  been  born  here.  Kirk  Munroe  tells  of  a  Russian 
boy  he  met  whom  he  called  the  "  acme  of  young 
America."  "I  met  him  alone  on  the  prairie,  miles 
from  a  house,  herding  sheep  with  a  bicycle,  a  cheerful 
little  chap  of  thirteen,  born  in  Russia.  He  said  the 
wheel  was  less  trouble  than  a  pony ;  it  did  not  have 
to  be  watered,  and  never  ran  away.  It  was  good  to 
chase  coyotes  when  they  came  sneaking  round  his 
sheep.  He  believed  he  could  run  one  down  if  only 
he  could  make  it  keep  to  the  road." 

All  through  the  northwest  there  are  thousands 
of  foreigners.  The  census  of  1900  recorded  that  in 
the  states  of  Michigan,  Wisconsin,  Minnesota,  North 
and  South  Dakota  there  were  807,000  foreigners 
who  could  not  speak  a  word  of  English.  Many  of 
these  live  in  solid  settlements  of  one  nationality. 
Minnesota  has  such  settlements  of  Bohemians;  the 
Russians  go  to  Dakota,  the  Poles  largely  to  Michigan, 
the  Roumanians  to  Wisconsin,  yet  there  are  many 
more  communities  of  mixed  nationalities. 

There  are  other  smaller  settlements  in  many  states. 
Some  Italians  go  to  the  fruit  farms  of  California; 
in  Alabama  there  are  Scandinavians  and  Germans ; 
Japanese  in  Texas  and  Florida.  The  latter  are  to 
experiment  in  raising  silk,  cotton,  tobacco,  and  fruits. 

In  Martha's  Vineyard  there  is  a  Portuguese  colony 
from  the  Azores.  They  are  a  thrifty  people,  and 
keep  to  their  foreign  ways.  Each  family  has  two 
or  three  acres,  there  is  a  garden  plot  about  each 
cottage  where  you  might  see  a  brood  of  black-eyed, 
olive-cheeked  youngsters,  all  busy,  jabbering  in  the 
tongue  of  the  Old  World,  steadily  working  in  the  wake 
of  a  swarthy  father  and  a  crimson-kerchiefed  mother. 

28 


To  the  great  farming  districts  of  the  west  we  send 
our  missionaries.  In  a  community  of  18,000  Scandi- 
navians, Germans,  and  Bohemians  in  Minnesota 
there  is  one  young  woman  missionary.  You  might 
ask,  "What  could  she  do  among  so  many?"  This  is 
what  she  has  done.  She  carries  on  a  Sunday-school, 
she  has  a  club  for  the  boys,  and  a  sewing-school  for 
the  girls,  she  visits  in  their  homes.  Every  missionary 
has  big  difficulties  to  face,  for  there  are  Roman 
Catholic  priests  who  make  trouble  and  the  Free 
Thinkers  persuade  the  fathers  not  to  let  their  wives 
and  children  read  the  Bible.  But  these  very  men  are 
often  touched  by  the  stories  and  songs  the  children 
learn,  and  in  every  community  are  found  those  who 
are  hungry  to  hear  the  truth. 

There  are  so  very  few  missionaries  that  they  have 
to  travel  long  distances  from  place  to  place,  for  they 
long  to  reach  as  many  people  as  they  can.  In  many 
places  there  is  not  even  a  Sunday-school  for  the 
boys  and  girls,  so  the  missionaries  hold  meetings  for 
them  as  they  visit  here  and  there.  Usually  they 
gladly  come,  and  ask  to  have  more  meetings.  At 
one  such  service  there  were  only  boys,  for  there  was 
a  picnic  that  day,  and  the  girls  all  went  to  that,  but 
twelve  boys  came  to  the  meeting !  From  a  little 
settlement  of  Wisconsin  one  girl  wrote,  "Those 
meetings  made  me  think  more  of  Jesus  Christ,  and 
I  will  let  Him  into  my  heart."  Last  year  thousands 
of  bushels  of  grain  wasted  in  the  fields  of  the  west 
because  there  were  not  enough  workers  to  gather  it. 
Who  can  say  how  many  souls  are  still  unsaved  in 
the  mines,  lumber  camps,  and  country  districts 
because  of  no  one  to  tell  them  of  Christ? 

29 


Questions. 

i.  Describe  the  life  of  the  miners,  their  homes  and 
their  opportunities. 

2.  If    you  had  $5,000  with  which  to  help  the  girls 

and  boys  of  the  mines,  how  would  you  spend  it? 

3.  How  many  men  are  in  the  lumber  camps? 

4.  What  hardships  do  they  have? 

5.  Why  is  it  hard  for  the  church  to  reach  them? 

6.  In  what  states  are  there  so  many  foreigners  who 

cannot  speak  English? 

7.  Why  should  we  wish  to  send  home  missionaries 

to  the  foreigners  in  our  midst? 

Books  for  the  Library. 

"The  Minute  Man  on  The  Frontier/'  by  W.  G. 
Puddefoot. 

"Those  Black  Diamond  Men,"  by  W.  F.  Gibbons. 


30 


STUDY  IV 

Immigration  a  flilenace  and  a  (mission 

According  to  the  census  of  1900,  more  than  one-third  of  the 
foreigners  in  our  country  cannot  speak  our  language.  Will 
they  make  loyal  Americans! 

The  Problem. 

Have  you  ever  had  a  problem  at  school  you  never 
could  solve  alone?  How  hard  you  have  worked  to 
get  the  answer.  At  first  you  may  have  been  tempted 
to  give  it  up,  but  your  better  self  said,  "No,  I  will 
not,  I  will  work  it  out."  And  you  did.  Now  we  have 
been  studying  about  the  people  we  call  immigrants, 
the  girls  and  boys  who  were  not  born  here  in  America, 
but  in  lands  far  away,  where  they  speak  strange 
languages  and  have  strange  customs;  and  about 
girls  and  boys,  born  under  our  flag,  whose  parents 
came  from  across  the  seas.  We  have  looked  into 
the  homes  of  some  of  these  families  on  the  other 
side  of  the  world,  and  have  seen  why  they  leave 
home  and  come  to  America.  We  have  followed 
them  as  they  have  gone  aboard  the  great  vessels, 
and  have  seen  them  land  at  Ellis  Island.  Then  we 
have  gone  down  to  Little  Italy,  to  the  Ghetto,  to 
Chinatown,  and  elsewhere  in  New  York,  and  have 
thought  that  for  the  time  we  were  not  in  America, 
but  in  Italy,  Russia,  or  China.    Then  we  have  been 

3i 


to  the  mines,  to  the  lumber  camps,  and  to  the  great 
farms  in  the  western  part  of  our  great  country, 
and  we  have  seen  the  girls  and  boys  there  with  their 
strange  little  faces  and  foreign  languages. 

Have  we  not  a  problem  before  us?  Everywhere 
there  is  so  much  ignorance,  poverty,  and  crime,  too, 
even  among  the  children,  that  we  wonder  if  these 
girls  and  boys  will  ever  grow  up  to  be  loyal  Americans 
and  love  our  country  as  we  do.  They  certainly  will 
not,  unless  we  help  them.  This  then  is  our  problem. 
How  to  help  the  immigrant  girls  and  boys  and  their 
mothers  and  fathers  to  become  good  loyal  Americans  ; 
yes,  and  something  more,  Christians,  too.  It  is  not 
an  easy  problem  to  solve,  and  many  wise  men  and 
women  have  been  working  at  it  a  very  long  time. 
Let  us  see  if  they  cannot  help  us. 

Solving  the  Problem. 
There  are  four  things  they  suggest :  laws,  education, 
charity,  the  gospel. 

Laws. 
We  all  know  that  Washington  is  the  capital  of  our 
country,  and  that  there  the  representatives  of  the 
people  make  the  laws  that  govern  the  nation.  Then 
each  state  has  a  capital,  too,  where  state  laws  are 
passed  by  the  legislatures.  Now  for  many  years 
people  have  felt  that  there  should  be  laws  to  govern 
immigration,  and  some  very  good  ones  have  been 
passed.  But  everybody  still  feels  that  more  needs 
to  be  done  along  this  line,  especially  to  keep  out 
from  our  country  the  people  who  are  not  likely  to 
make  good  citizens  and  who  will  not  respect  our  flag. 

32 


Then,  too,  we  need  the  strong  arm  of  the  law  to  make 
better  the  conditions  in  the  crowded  cities,  so  that 
men  and  women  and  girls  and  boys  will  not  have  to 
live  in  places  unfit  for  animals.  Laws  that  will  not 
allow  so  many  immigrants  to  go  to  any  one  place, 
so  that  they  will  continue  to  speak  their  own  language 
and  never  learn  the  English  language,  and  American 
ways  and  customs ;  laws  that  will  send  the  immigrants 
to  the  needy  places  of  our  country,  where  they  will 
have  a  chance,  by  working  hard,  to  own  their  homes 
and  raise  their  families  in  some  sort  of  comfort.  The 
best  way  to  make  a  loyal  American  citizen  is  for 
him  to  have  his  own  little  home  and  property ;  being 
then  a  householder,  his  interests  are  bound  up  with 
those  of  his  fellow-citizens,  and  self  interest,  if  nothing 
higher,  makes  him  a  good  citizen. 

Education. 
Suppose  you  never  could  go  to  school,  and  your 
mother  and  father  were  too  ignorant  to  teach  you 
to  read  and  write,  would  you  not  grow  up  very 
ignorant?  A  book,  a  newspaper,  a  sign,  would  have 
no  meaning.  All  you  would  ever  learn  you  would 
get  from  what  people  would  tell  you,  and  everything 
would  depend  upon  the  kind  of  people  you  were  with. 
I  am  sure  you  would  not  want  to  grow  up  that  way. 
Well,  that  is  the  way  some  immigrant  girls  and  boys 
have  to  grow  up,  whether  they  want  to  or  not.  Their 
parents  have  done  so  before  them.  Will  such  be  apt 
to  make  good  Americans?  Surely  better  will  those 
be  who  can  go  to  the  public  schools,  and  there  learn 
the  history  and  the  aims  and  ideals  of  our  great 
country.     There  they  will  see  the  stars  and  stripes, 

3  33 


which  mean  liberty,  and  there  they  will  gain  knowl- 
edge that  will  enable  them  to  make  their  homes  a  bit 
better  and  brighter.  In  one  school  in  New  York 
there  are  children  of  29  different  nationalities,  and 
should  you  ask  them  if  they  are  foreigners  now,  they 
would  proudly  say:  "Our  parents  came  from  Austria, 
or  Italy,  or  Russia,  or  Germany;  but  we  are  Ameri- 
cans." 

Charity. 

We  are  often  told  that  "charity  begins  at  home." 
But  it  must  not  end  there.  If  it  gets  the  right  sort 
of  beginning,  it  will  not.  Charity  means  love,  and 
true  love  will  show  itself  by  doing  something.  God 
so  loved  the  world  that  he  gave  his  Son  to  die  for  it. 
We  must  so  love  our  fellow-men  that  we  shall  give 
thought,  time,  and  effort  to  help  them.  If  you  have 
a  happy  home  and  plenty  of  sunshine  and  fresh  air, 
a  place  to  play,  and  a  day  in  the  country  now  and  then, 
don't  you  think  the  girls  and  boys  in  the  tenements 
would  like  these  things  too?  There  are  360,000  dark 
rooms  in  the  city  of  New  York,  into  which  no  ray  of 
sunlight  ever  comes.  What  are  put  in  these  rooms, 
some  of  them  underground?  Boxes  and  barrels? 
Oh,  no;  girls  and  boys  and  men  and  women.  These 
are  all  the  homes  they  know.  But  they  cannot  be 
clean  in  mind  or  body,  or  well  and  strong,  in  such 
places.  They  need  fresh  air  and  sunshine ;  they  need 
clean  bright  homes  in  which  to  live ;  they  need  parks 
and  playgrounds.  They  need  some  of  the  things 
that   you   enjoy   and   could  not  be  happy   without. 

Now  some  large-hearted  men  and  women  with 
great  wealth  have  given  money  to  make  the  homes 
of  the  poor  in  the  crowded  cities  better  and  brighter, 

34 


and  there  are  some  model  tenements.  There  are 
parks  and  recreation  piers  and  playgrounds.  But 
there  is  a  great  need  for  more  of  all  of  these.  There 
are  Homes  and  asylums  and  hospitals,  but  not  enough, 
so  that  there  is  always  a  need  for  charity.  Then  there 
are  other  persons  who  have  done  more  than  give 
money  for  their  fellows ;  they  have  given  themselves. 
They  have  gone  down  right  into  the  slums  of  our 
cities,  and  live  there  among  the  people  whom  they  try 
to  help  and  uplift.  They  show  them  how,  even  in 
the  slums,  brightness  and  cheer  can  exist,  and  so 
bring  hope  into  many  discouraged  lives. 

The  Gospel. 

But  we  shall  fail  in  all  our  efforts  to  help  the  immi- 
grants if  we  do  not  tell  them  of  man's  best  Friend — 
Jesus  Christ.  Many  of  them  do  not  know  Him. 
They  have  come  from  lands  where  they  either  do  not 
have  an  open  Bible  or  have  no  Bible  at  all.  Hence 
the  need  not  only  of  day-schools, but  of  Sunday-schools 
and  churches ;  and  of  ministers  and  teachers  who  can 
go  into  their  homes,  whether  in  the  cities,  the  mining 
regions,  lumber  camps,  or  country,  and  show  to  the 
foreigners  the  way  of  salvation. 

Good  laws,  education,  charity  will  all  help  to  im- 
prove the  condition  of  the  immigrants,  making  them 
better  men  and  women  in  this  great  land  of  America. 
But  surely  we  are  not  content  with  merely  this. 
We  are  eager  for  them  to  be  loyal  Christians,  too, 
We  want  not  only  to  improve  the  outward  conditions 
in  which  the  immigrant  lives,  but  we  want  to  reach 
his  heart,  and  win  his  allegiance  to  Jesus  Christ. 
If  we  do  this,  then  we  can  be  glad  that  he  has  come 


to  America,  for  then  he  cannot  help  being  a  loyal 
American,  and  our  problem  will  be  solved. 

Questions. 

i.  What  is  the  problem  regarding  the  immigrants? 

2.  Mention  four  forces  that  will  help  solve  it. 

3.  Which  of  these  do  you  think  most  important,  and 

why? 

4.  Why  are  all  four  necessary? 

Books  for  the  Library. 

"Coming    Americans,"    by    Miss    Katherine    C. 
Crowell. 

"Aliens   or   Americans?"   by   Howard   B.   Grose. 


36 


STUDY  V 

©ur  IResponslbiltts  for  Inbia's  flDUIions 

Gbe  %an&  and  tbe  people  ot  Inoia 

"One-fifth  of  the  inhabitants  of  the  globe  are  under  con- 
sideration when  one  studies  India,  a  fact  that  should  be  im- 
pressed  indelibly    upon   the    Christian's    memory." — Beach. 

I.  The  Land. 
Size  and  Natural  Divisions. 
India  is  sometimes  called  the  "Land  of  Idols," 
and  if  you  were  to  visit  it  you  would  understand  why, 
for  they  are  to  be  found  on  every  hand.  It  is  a  big. 
country;  ever  so  much  larger  than  most  people 
imagine.  If  it  were  laid  on  the  United  States,  it 
would  cover  more  than  half  of  it.  Just  as  in  our  own 
land  there  are  natural  divisions  into  mountains  and 
plains,  so  there  are  in  India.  In  the  north  are  the 
Himalaya  Mountains,  which  are  very  high  and  snow- 
capped the  year  round.  There  is  found  the  highest 
peak  in  the  world,  Mt.  Everest,  which  is  more  than 
five  and  a  half  miles  high.  South  of  these  great 
mountains  lie  the  fertile  plains  through  which  flow 
four  great  rivers,  the  Indus  and  the  Ganges  being 
the  most  noted.  The  latter  is  thought  to  be  a  sacred 
river,  and  is  supposed  to  flow  from  the  toe  of  Vishnu, 
one  of  India's  most  popular  gods.     Thousands  of 

37 


little  babies  have  been  thrown  by  their  mothers  into 
this  river,  as  a  present  to  the  gods,  and  have  been 
eaten  by  crocodiles.  Multitudes  of  persons  bathe 
in  it  every  day,  and  think  that  by  doing  so  their 
sins  are  all  washed  away. 

Lying  south  of  the  plains  is  what  is  called  the 
Deccan  or  South  Country.  It  is  a  high  table-land  and 
is  enclosed  by  higher  hills  on  the  north,  on  the  south- 
east and  southwest,  forming  thus  a  triangle.  Here 
Christianity   has  made  its  greatest  progress. 

Burmah  is  the  fourth  division  of  British  India, 
and  lies  to  the  east.    Parts  of  it  are  very  beautiful. 

Products. 

One  of  the  principal  products  of  India  is  rice,  and 
the  poor  people  in  certain  sections  eat  little  else. 
It  is  rice  for  breakfast,  rice  for  dinner,  and  rice  for 
supper,  if  they  are  fortunate  enough  to  have  three 
meals  a  day.  Many  of  them  have  only  one,  and 
thousands  of  girls  and  boys  in  India  go  to  sleep  hungry 
every  night.  They  are  glad,  therefore,  to  get  rice  on 
Monday,  Tuesday,  and  all  the  other  days  in  the  week, 
and  all  the  other  weeks  in  the  year.  This  is,  however, 
not  quite  so  bad  as  it  sounds,  for  there  are  about 
twenty-five  different  varieties  of  the   grain  grown. 

But  there  are  other  things  besides  rice  in  India. 
If  you  lived  there,  you  would  not  have  to  send  out- 
side of  the  Empire  to  get  tea,  coffee,  sugar,  flour,  and 
delicious  fruits.  There  would  be  cotton  goods  to 
clothe  you,  and  indigo  to  dye  them  with;  lumber  to 
build  you  a  bungalow ;  and  coal  to  keep  you  warm  on 
chilly  nights  in  the  rainy  season,  if  you  cared  to  use 
it,  though  a  native  Hindu  would  not,  very  probably. 

38 


II.  The  People. 

Nine-tenths  of  all  the  people  of  India  live  in  vil- 
lages. Suppose  we  visit  one  of  them.  The  most 
important  person  that  we  find  is  the  "headman" 
or  mayor,  in  many  cases  wholly  uneducated.  He 
is  the  leader  of  the  town  council,  called  a  panchayat. 
He  it  is  who  settles  quarrels,  and  gives  out  work. 
Next  is  the  accountant,  or  notary.  He  belongs  to  a 
class  of  people  who  consider  it  a  sin  to  be  ignorant, 
and  so,  of  course,  he  knows  letters.  He  looks  after 
the  money  of  the  people,  and  rents  the  land.  He  is  a 
sort  of  banker  and  broker  and  real  estate  agent. 
Very  important  is  the  village  priest,  whose  presence 
brings  blessing  everywhere.  Naturally,  he  receives 
more  invitations  than  any  one  else.  No  feast,  birth- 
day-party, wedding,  or  funeral  is  complete  without 
him.  To  these  poor  people,  "his  anger  is  as  terrible 
as  that  of  the  gods.     His  blessing  makes  rich;    his 

curse  withers "     He  is  really   worshiped 

as  a  god.  No  marvel  is  thought  to  be  beyond  his 
power.  If  he  should  threaten  to  bring  the  sun  down 
out  of  the  sky,  the  people  would  think  that  he  was 
able  to  do  it.  "The  man  who  does  him  the  smallest 
harm  must  make  up  his  mind  to  be  whirled  about 
after  death  for  at  least  a  century  in  a  hell  of  total 
darkness."  This  will  show  what  fear  the  common 
peasants  have  of  their  Brahman  priest.  "The  people 
sometimes  drink  the  water  in  which  he  has  washed 
his  feet,  by  way  of  getting  rid  of  their  sins." 

We  must  not  forget  the  village  astrologer.  This  is 
the  man  who  studies  the  stars,  and  decides  from  that 
study  what  days  will  be  "lucky"  for  sowing  and  for 
reaping,    for   marrying,   or  entering   a   new  house. 

39 


Indeed,  no  great  event  in  any  household  occurs, 
in  which  he  does  not  have  a  hand.  In  addition  to 
being  a  sort  of  fortune-teller,  he  is  the  village  doctor. 
How  much  or  how  little  he  knows  about  medicine, 
you  may  imagine  from  the  fact  that  his  favorite 
"drug"  is  the  rattle  of  a  snake.  All  diseases  he 
classifies  as  being  "hot"  or  "cold."  The  former 
are  treated  by  applying  hot  irons,  and  the  latter  by 
refusing  the  patient  all  warm  covering,  be  the  air 
ever  so  chill.  What  some  one  has  written  about  this 
doctor  is  very  nearly  true  :  "  He  is  guaranteed  to 
kill." 

One  more  person  of  importance,  the  schoolmaster, 
we  must  speak  of  before  turning  to  the  common 
villagers.  He  is  so  very  different  from  the  one  that 
you  are  used  to  seeing  morning  by  morning  that  you 
might  be  tempted  to  smile.  He  wears  a  long,  loose, 
flowing  coat  made  of  white  linen;  loose,  baggy 
trousers  of  the  same  material;  and  on  his  head, 
a  turban  made  of  yards  and  yards  of  brightly  colored 
cotton  goods.  The  children  come  to  him  under  a 
widespreading  tree  every  day.  Every  day,  mark 
you — no  vacation  on  Saturdays  and  Sundays.  There 
are  no  desks  and  no  tables,  no  pads  and  no  pencils. 
Old  mother-earth  is  chair  and  table  in  one,  and  also 
serves  the  purpose  of  writing  tablet,  upon  which  the 
children  write  the  letters  of  the  alphabet  with  bits 
of  flint  or  stone.  This,  with  the  multiplication  table, 
and  simple  reading,  is  all  that  can  be  learned  at  the 
village  school.  It  is  all  that  the  teacher  himself 
knows. 

If  a  boy  doesn't  pay  attention,  the  teacher  may 
punish  him  by  making  him  stand  on  one  foot  for 

40 


half  an  hour,  or  by  making  him  hang  head  downward 
from  a  tree  for  a  few  minutes;  a  horrible  example 
to  the  whole  class  of  the  rewards  of  the  wicked. 
If  one  scholar  puts  another  up  to  mischief,  the  two 
are  punished  by  knocking  their  heads  together  several 
times.  Are  you  not  glad  that  you  do  not  go  to  school 
in  India? 

Homes  in  India. 

But  school  is  out!  Let  us  follow  the  scholars  to 
their  homes.  The  children,  we  have  seen,  are  poor, 
and  their  homes  are  like  those  of  many  millions  in 
India.  They  are  made  of  mud,  while  those  of  the 
more  fortunate  have  thatched  roofs.  The  "house" 
consists  of  one  room,  where  grandparents,  mother 
and  father,  and  the  children  eat,  sleep,  and  live.  In 
this  one  room,  animals  are  housed  for  the  night.  If  it 
should  be  too  crowded,  the  women  are  turned  out 
to  sleep  under  the  starry  sky;  for  the  animals,  if 
they  be  cows,  and  this  is  the  most  common  animal, 
are  sacred;  and  women,  oh,  well,  women  are  "noth- 
ing." The  complete  furnishings  of  these  houses 
may  be  told  in  few  words  :  a  cot  without  a  mattress, 
a  stool,  which  can  be  used  as  chair  or  table,  a  large  pot 
to  cook  rice  in,   and  one  or  more  idols. 

But  in  the  homes  of  the  rich,  for  there  are  rich 
people  in  India,  things  are  far  different.  The  house 
is  large  and  rambling,  and  surrounded  by  broad, 
shady  verandas.  These,  in  most  homes,  are  only 
for  the  men;  for  the  women,  there  is  a  piazza  over- 
looking the  back  yard.  Men  and  women  do  not  sit 
out  on  the  porch  and  talk,  as  we  do  in  America. 
The  best  place  is  set  apart  for  the  men ;  what  is  left 

4i 


is  given  to  the  women.  The  Mohammedans  in  India 
never  let  their  wives  step  outside  their  harem  or 
zenana.  If  a  man  has  to  pass  through  her  apart- 
ment, the  woman  covers  her  face,  for  Mohammedans 
think  it  a  disgrace  for  her  to  show  her  face  to  any 
man  but  her  husband  and  nearest  male  relatives. 

The  children  of  these  better  homes  receive  their 
education  through  a  pundit,  a  sort  of  traveling 
teacher;  perhaps  we  would  call  him  a  "  visiting  tutor. " 
Until  a  few  years  ago,  it  was  thought  improper  to 
teach  girls  to  read.  To-day,  however,  many  high- 
caste  Hindus  are  anxious  to  have  their  daughters 
learn. 

Throughout  the  Empire,  the  people  have  a  very 
poor  opinion  of  girls.  When  a  baby  girl  is  born,  and 
the  father  is  asked  about  her,  he  says,  "Nothing 
is  born."  People  understand  when  he  says  this 
that  it  is  a  girl,  and  sympathize  with  him  in  his 
misfortune. 

Children  are  often  betrothed,  or  engaged,  in  their 
infancy,  and  go  to  live  in  the  home  of  their  mother- 
in-law  at  nine  or  ten.  Scarcely  any  girls  over  four- 
teen are  found  who  are  not  married,  at  fifteen  one  is 
an  "old  maid,"  and  to  be  single  at  twenty  is  thought 
a  disgrace. 

The  "Land  of  Idols"  is  not  the  only  name  for 
India.  Another  is  so  true  that  you  must  remember 
it  :  "The  Land  of  Regrets."  Can  you  imagine  why 
it  is  so  called? 

Questions. 

i.  Mention  the  places  in  India  where  you  could  go 
to    mountains,    seashore,    and    river. 

42 


2.  If  you  lived  in  one  of  the  villages  of  India,  and 

could  afford  it,  what  different  kinds  of  native 
food  could  you  get  to  eat? 

3.  If  you  were  brought  up  as  a  strict  Hindu,  how 

would  you  treat  the  village  priest,  or  Brahman? 

4.  If  you  were  sick,  what  would  the  village  doctor 

likely  do  for  you? 

5.  How  would  school  life  differ  from  where  you  now 

go  to  school? 

6.  If  you  were  a  girl,  which  would  be  better  treated, 

yourself,  or  the  cow? 

7.  How  old  would  you  have  to  be  in  India  to  be 

married  ? 

Books  for  the  Library. 

Beach — "India  and  Christian  Opportunity." 
Pundita  Ramabai — "The  High  Caste  Hindu  Wo- 
man." 
Fuller — "Wrongs  of  Indian  Womanhood." 


43 


STUDY  VI 

Bistort*  anb  TReliQione  of  Unota 

"India  is  the  'Gibraltar  of  Paganism"' 
"Hinduism  is  perhaps  the  only  system  of  belief  that  is  worse 
than  having  no  religion  at  all." — De   Tocqueville. 

India  To-day. 

If  you  should  go  to  India  to-day  in  one  of  the  great 
vessels  that  ply  between  London  and  Calcutta  or 
Bombay,  you  would  find  a  very  different  country 
from  what  it  used  to  be  hundreds  and  thousands  of 
years  ago.  The  fourteen  provinces  are  governed  by  a 
Viceroy  appointed  by  King  Edward,  and  the  rest 
of  the  country  is  ruled  by  native  princes,  who  are 
really  in  a  way  under  the  control  of    the  English. 

It  was  on  the  first  day  of  January,  1877,  that  Queen 
Victoria  was  proclaimed  Empress  of  India,  at  Delhi. 
Do  you  wonder  how  it  was  that  this  happened,  and 
that  the  English  control  India  to-day?  Well,  it  is 
because  about  three  hundred  years  ago  the  price  of 
pepper  was  raised  from  three  shillings  to  six  and 
eight.  The  spice  merchants  in  London  were  told  by 
the  Dutch,  who  brought  the  pepper  from  India,  that 
they  were  going  to  double  the  price.  This  the  London 
merchants  and  the  people  of  England  said  they  would 
not  stand,  so  they  went  to  Parliament  and  asked 
permission  to  start  the  English  East  India  Company 

*4 


to  trade  with  India  direct.  The  charter  was  granted 
on  the  last  day  of  the  year  1600,  and  trade  began. 
Gradually  the  English  got  the  trade  away  from 
the  Dutch  and  all  their  other  rivals,  and  gradually, 
too,  they  began  to  see  that  it  would  be  to  their  ad- 
vantage not  merely  to  get  trade  but  territory  as  well. 
In  1743  there  went  to  Madras,  in  South  India,  a  young 
man  named  Robert  Clive.  He  was  employed  as  a 
clerk,  and,  tiring  of  his  work,  wanted  to  end  his  life. 
But  not  being  successful  in  his  attempts,  he  exclaimed, 
"It  appears  that  I  am  destined  for  something,  I 
will  live,"  and  he  did  live  to  good  purpose,  for  he 
became  a  great  general,  and  in  the  battle  of  Plassey, 
in  1757,  he  won  control  of  the  province  of  Bengal. 
The  natives  called  him  "the  daring  in  war,"  so  brave 
was  he.  This  was  really  the  beginning  of  England's 
Empire  in  India,  although  not  until  1877  did  she 
gain  such  control  as  she  has  to-day. 

India  in  the  Past. 

But  how  about  the  country  before  the  English 
and  Dutch  and  other  powers  from  Europe  went 
there?  It  is  a  long  story  if  all  is  told,  so  we  shall 
only  sketch  it. 

About  the  time  Abram  left  Ur  in  Chaldea,  say 
2000  B.C.,  the  Aryans  entered  India.  Because 
they  settled  along  the  Indus  River  they  took  the 
name  Hindus.  After  they  had  been  in  the  land  some 
fifteen  hundred  years,  other  invaders  came,  just  as 
their  ancestors  had  done.  Persians,  Greeks,  and 
others  followed  during  the  next  centuries,  and  exerted 
more  or  less  lasting  influence,  but  none  of  them  ever 
conquered  the  whole  of  India. 

45 


Then  about  iooo  A.  D.  a  new  power  entered  the 
land,  the  Mohammedans.  They  conquered  the 
northwest  just  as  the  Aryans  had  done  three  thou- 
sand years  before.  In  three  centuries  they  spread 
over  all  the  northern  and  southern  part  of  India.  In 
1526  there  was  established  at  Delhi  the  Mogul  Em- 
pire. The  rulers  were  Mohammedan  princes,  and 
they   lived  in  great  splendor. 

But  in  1600,  away  off  in  London,  the  East  India 
Company  was  being  formed,  and  that  meant,  as  we 
have  already  seen,  the  coming  of  the  English,  first 
for  trade  and  then  for  territory;  and  since  1877  they 
have   had   practically    the    control   of   the    Empire. 

II.  The  Religions. 
But  we  are  interested  not  only  in  the  government 
of  the  people,  but  also  in  their  religions.  The  people 
are  of  many  different  races,  and  they  do  not  all  have 
the  same  belief.  Of  the  300,000,000,  more  than 
200,000,000  are  Hindus,  some  60,000,000  are  Moham- 
medans, and  the  rest  are  Sikhs,  Jains,  Parsees,  and 
other  sects.  Suppose  we  take  a  trip  in  imagination 
to  India,  and  see  these  different  people  at  worship. 

Parsees. 
We  shall  land  at  Bombay,  for  there  most  of  the 
Parsees  live.  They  are  said  to  be  sun  and  fire  wor- 
shipers, although  they  themselves  claim  they  do 
not  worship  these  forces  of  nature  actually.  They 
look  upon  them,  because  of  their  purity  and  bright- 
ness, as  the  best  representations  of  their  god,  Ormuzd. 
Should  we  get  up  some  morning  very  early,  before 
sunrise,  we  would  find  many  devout  Parsees  already 

46 


up  and  out,  waiting  for  the  sun  to  rise.  As  the  great 
ball  of  fire  comes  up  above  the  horizon,  the  Parsees 
fall  down  on  the  ground  and  worship.  Also  at  sunset 
we  might  see  them  looking  towards  the  west,  watching 
the  sun  getting  lower  and  lower,  and  as  it  sinks  from 
sight,  they  would  take  up  water  in  their  hands  and 
present  it  as  an  offering.  The  Parsees  are  the  most 
intelligent  people  of  India,  although  their  numbers 
are  not  great, — perhaps  100,000  in  all. 

Jains. 

Next  in  number  are  the  Jains,  whose  name  means 
"victorious  ones."  They  claim  to  have  gotten  what 
the  Bible  says  is  a  greater  victory  than  to  conquer 
a  city, — victory  over  themselves.  They  worship 
insect  and  animal  life,  and  many  of  them  give  large 
sums  of  money  to  support  hospitals  for  sick  animals. 
If  we  go  into  one  of  their  temples,  we  will  find  large 
numbers  of  pigeons  which  the  priests  feed  and  the 
people  worship. 

Sikhs. 
We  shall  next  visit  the  place  of  worship  of  the  Sikhs. 
This  sect  arose  about  the  time  of  Columbus,  over  four 
centuries  ago.  At  Amritsu  they  have  a  very  beautiful 
temple,  built  inside  of  a  tank,  called  the  "pool  of 
immortality. "  There  is  no  image  of  any  sort  in  the 
temple,  but  a  book  called  the  "Granth,"  which  is 
simply  the  Sanscrit  word  meaning  book.  The  people 
worship  the  "Granth,"  which  is  nothing  less  than 
the  worship  of  a  book.  It  is  treated  as  if  it  were  a 
person.  Every  morning  a  costly  silk  cover  is  put 
upon  it,  and  it  is  carried  into  the  temple,  and  placed 

47 


upon  a  throne  over  which  is  a  canopy  which  alone 
cost  50,000  rupees  or  about  $16,000.  Attendants 
wave  chowries  or  fans  over  it  all  day,  and  at 
night  it  is  taken  to  a  second  temple  and  put  to 
bed  in  a  bed  of  gold.  Worshipers  bring  flowers, 
grain,  and  money,  which  they  cast  down  before  the 
"Granth." 

Mohammedans. 

We  will  now  go  to  a  Mohammedan  mosk.  As 
in  the  Sikh  temple,  we  will  find  no  images,  for  the 
Mohammedans  are  not  idolaters.  They  worship 
God,  but  do  not  believe  that  Christ  was  anything 
more  than  a  prophet,  and  that  Mohammed,  the  founder 
of  their  religion,  was  greater  than  he.  The  Moham- 
medan is  very  particular  about  all  his  religious  duties, 
but  is  very  bitter  against  any  one  who  does  not 
believe  just  as  he  does.  All  Christians  he  hates 
intensely.  His  sacred  book  is  the  Koran,  slightly 
shorter  than  the  New  Testament. 

Hindus. 

But  far  more  numerous  than  any  of  the  peoples 
just  mentioned  are  the  Hindus,  so  that,  after  all,  the 
chief  religion  of  India  is  Hinduism.  It  is  a  mixture 
of  about  every  religious  belief  that  has  ever  been  in 
the  land.  It  includes  330,000,000  gods  and  goddesses, 
but  the  real  basis  of  it  all  is  one  great,  eternal,  absolute, 
impersonal  Being,  Brahm.  This  Being  has  three 
principal  manifestations:  Brahma  the  Creator,  Vishnu 
the  Preserver,  and  Siva  the  Destroyer.  Each  one 
of  these  gods  has  a  wife. 

48 


Vishnu  the  Popular  God. 
The  most  popular  of  the  gods  is  Vishnu,  and  the 
reason  of  it  is  told  in  the  following  story.  One  day 
a  wise  man,  wishing  to  learn  which  one  of  the  gods 
was  really  greatest,  determined  to  pay  them  each  a 
visit.  Into  Brahma's  presence  he  came  without 
bowing  down,  and  the  god  was  very  much  put  out; 
when  he  went  to  see  Siva,  and  the  god  greeted  him, 
the  wise  man  paid  no  attention  to  him.  This  made 
Siva  so  angry  that  he  was  about  to  slay  him,  but 
his  wife,  the  goddess,  asked  him  not  to.  When  the 
wise  man  called  on  Vishnu,  the  god  was  asleep,  so, 
to  arouse  him,  the  wise  man  gave  him  a  very  hard 
kick  in  the  breast.  Instead  of  being  enraged,  Vishnu 
woke  up,  and  asked  the  wise  man's  pardon  for  being 
asleep  when  he  called.  He  then  began  to  rub  gently 
his  caller's  foot,  and  said  he  hoped  he  was  not  hurt 
by  the  kick.  As  for  himself,  he  said  he  considered 
the  mark  on  his  breast  one  of  good  fortune.  The 
wise  man  went  away,  convinced  that  Vishnu  was 
indeed  the  greatest  god,  since  he  conquered  his  foes 
by  kindness  and  not  by  force. 

Krishna,  Kali,  and  Ganesha. 
Vishnu  is  believed  to  have  come  to  earth  in  different 
forms,  as  a  fish,  tortoise,  etc.  One  form  was  as  a 
man,  Krishna,  who  was  a  keeper  of  cows  and  very 
immoral.  When  a  boy  he  told  lies  and  stole,  and 
when  a  man  he  became  a  great  warrior.  He  is  the 
most  popular  god  in  India  to-day,  and  with  his  wor- 
ship is  connected  much  impurity,  so  that  people 
instead  of  being  helped  by  their  worship,  are  rather 
degraded  and  made  worse. 

4  49 


This  is  true  also  of  the  worship  of  Kali,  the  wife 
of  Siva.  She  delights  in  blood,  and  human  sacrifices 
used  to  be  offered  in  her  honor. 

Ganesha  is  the  god  of  Wisdom,  and  is  worshiped 
by  all  schoolboys,  who  praise  him  by  telling  him 
how  much  he  can  eat.  He  has  the  body  of  a  man, 
but  the  head  and  trunk  of  an  elephant.  The  story 
goes  that  when  he  was  a  boy  his  father  got  very 
angry  with  him  one  day  and  cut  off  his  head.  His 
mother,  finding  him,  vowed  that  she  would  give  him 
the  head  of  the  first  animal  she  met.  It  happened  to 
be  an  elephant,  and  so  ever  afterward  Ganesha 
has  had  an  elephant's  head,  and  is  supposed,  too, 
to  have  the  wisdom  of  that  animal.  Every  Hindu 
book  begins  "Honor  to  Ganesha." 

Snake  Worship. 
Suppose  we  visit  some  of  the  Hindu  places  of 
worship.  We  will  go  first  to  Benares,  for  that  is  to  a 
Hindu  what  Jerusalem  was  to  the  Jew.  The  very 
ground  is  regarded  as  sacred,  and  the  air  holy.  There 
are  hundreds  of  temples  and  shrines.  If  we  are 
fortunate  enough  to  be  there  on  the  fifth  day  of  the 
month  Srawan,  corresponding  to  our  July  or  August, 
we  would  see  the  people  bathing  in  the  serpent's 
wells  and  offering  worship  to  snakes,  for  it  is  the 
birthday  of  the  king  of  the  snakes.  If  some  of  the 
snake  worshipers  cannot  go  to  Benares,  they  will 
go  to  the  places  near  their  homes  where  they  know 
the  snakes  have  their  holes  in  the  ground.  There 
they  will  put  sticks  into  the  earth,  and  hang  flowers 
upon  them  in  honor  of  the  snakes,  and  leave  offerings 
of  milk,  fruit,  sugar,   and  flour.     The  people  then 

5o 


join  hands  and  circle  around  the  hole,  and  if  the  snake 
comes  out  and  eats  the  food,  the  worshipers  rejoice 
that  their  prayer  is  answered.  There  are  many 
deadly  snakes  in  India,  and  20,000  people  a  year  die 
from  their  poison;  yet  the  foolish  people  worship 
these  miserable  reptiles,  and  would  never  think  of 
killing  one.  Once  a  cobra  coiled  itself  around  a  little 
two-year-old  child  playing  in  front  of  its  home.  The 
mother  coming  out  was  struck  with  terror,  but  feared 
to  utter  a  sound  lest  the  snake  should  sink  its  fangs 
into  the  little  boy.  But  seeing  the  mother,  the  snake 
glided  away  into  the  bushes.  Instead  of  seeking  at 
once  to  kill  it,  the  mother  rejoiced  that  the  god  had 
thus  embraced  and  blessed  her  child,  and  every  day 
afterwards  she  would  go  to  the  place  where  the  snake 
had  disappeared,  and  frequently  would  take  a  cocoa- 
nut  or  a  chicken  as  sacrifice. 

Trees  and  Plants. 

Trees  and  plants  also  come  in  for  their  share  of 
worship,  the  pipul  tree,  the  banyan,  and  several 
others  are  held  to  be  sacred.  At  Allahabad  is  the 
trunk  of  a  banyan  tree,  said  to  be  twelve  or  thirteen 
centuries  old,  and  people  come  from  all  parts  of 
India  to  worship  it.  Once  an  English  magistrate, 
thinking  to  please  the  people  of  a  certain  village, 
planted  some  pipul  trees  near  the  market-place. 
But  the  tradesmen  at  once  came  to  him,  and  wanted 
them  taken  away;  for  these  trees  are  so  sacred  that 
no  false  word  can  be  spoken,  or  unjust  act  committed, 
beneath  their  shade ;  and  so  if  they  were  in  the  market- 
place trade  would  be  ruined.     The  Hindus  believe, 

5i 


too,  that  the  leaves  of  the  pipul  tree  can  hear,  and 
that  they  repeat  every  word  to  the  god  Brahma. 

Monkeys. 
Nearly  all  of  you  have  at  some  time  or  other  been 
to  the  Zoo,  where  you  have  watched  the  monkeys 
with  amusement.  In  India  people  worship  them. 
At  Benares  is  the  Monkey  Temple,  where  there  are 
hundreds  of  these  animals.  Saturday  is  the  particular 
day  for  monkey  worship,  and  also  on  birthdays. 
Hanuman  is  the  name  of  the  monkey  god.  The  story 
runs  that  he  was  the  son  of  the  god  of  the  wind, 
and  that  he  was,  in  his  childhood  days,  very  mis- 
chievous, and  that  he  liked  nothing  better  than 
playing  tricks.  One  day  he  made  the  god  Indra  so 
angry  that  the  latter  threw  a  thunderbolt  at  him,  and 
Hanuman  fell  on  a  rock  so  hard  that  he  injured  his 
cheek  very  badly,  and  ever  since  then  he  bore  the 
name  Hanuman,  or  the  one  with  the  long  jaw.  When 
ten  years  old,  Hanuman  thought  he  would  play  a 
prank  on  some  holy  men  who  were  worshiping  at 
a  sacred  tank,  so  he  picked  up  a  stone  of  tremendous 
size,  and  let  it  splash  into  the  tank.  A  great  flood 
was  the  result,  and  the  holy  men  had  to  swim  for 
their  lives. 

Cows  and  Bulls. 
But  more  sacred  than  the  monkeys  are  the  cows 
and  bulls.  It  is  thought  to  be  a  greater  crime  to  kill 
a  cow  than  to  kill  a  man,  so  of  course  no  strict  Hindu 
would  ever  think  of  eating  a  piece  of  beef.  He  would 
as  soon  do  it  as  you  would  eat  a  piece  of  human  flesh. 
At  a  certain  time  of  the  year  which  is  supposed  to  be 

52 


the  anniversary  of  the  creation  of  the  first  cow,  this 
animal  is  generally  worshiped.  Not  only  the  ignor- 
ant people  believe  these  animals  sacred,  but  persons 
who  should  know  better.  The  widow  of  a  rajah  lay 
dying.  Five  cows  were  brought  to  her  bedside, 
and  her  last  act  was  to  fall  at  the  feet  of  one  of  them, 
offering  it  grass  and  calling  it  mother. 

Holy  Men. 
Not  only  do  the  Hindus  worship  trees  and  animals, 
but  holy  men  as  well,  called  fakirs.  Some  of  them 
may  be  really  sincere  and  honest,  but  a  great  many 
of  them  are  evil  and  lazy.  They  smear  ashes  and 
filth  on  their  bodies,  and  never  cut  their  hair,  which 
becomes  long  and  matted.  Some  of  them  torture 
themselves  to  show  their  contempt  for  pain,  and 
hoping  to  gain  merit.  They  will  put  great  hooks 
in  their  backs  and  swing  from  them;  they  will  lie 
upon  beds  of  spikes;  they  will  hold  their  arms  up  in 
the  air  until  they  become  so  stiff  that  they  cannot 
take  them  down.  There  are  many  such  persons 
throughout  the  country,  and  they  are  worshiped, 
as  are  the  Brahmans,  the  priestly  class. 

Sacred  Pools  and  Rivers. 
While  in  Benares,  we  must  not  forget  the  sacred 
tanks  or  wells.  We  shall  visit  only  one  of  them. 
It  is  called  the  Tank  of  the  Earring,  and  is  supposed 
to  have  been  dug  by  the  god  Vishnu,  who  worked 
so  hard  over  it  that  he  filled  it  with  perspiration 
from  his  own  body.  After  he  had  finished  he  sat 
down  to  rest,  and  another  god,  Siva,  came  along 
and  asked  him  what  favor  he  would  like.    "  Nothing 

53 


more  than  your  friendship  always,"  Vishnu  replied. 
Siva  was  so  pleased  that  he  shook  with  delight,  and 
one  of  his  earrings  fell  into  the  tank.  Hence  its 
name.  In  this  well  five  or  six  hundred  people  bathe 
every  day,  thinking  thus  to  wash  all  sin  away. 

But  there  are  sacred  rivers,  too,  which  they  believe 
have  the  same  virtue.  The  Ganges  and  the  Jumna 
are  especially  holy.  The  former  is  said  by  some  to 
flow  from  the  toe  of  Vishnu;  by  others  to  come 
from  the  body  of  Siva.  To  wash  in  it  is  considered 
an  act  of  great  merit,  and  to  die  upon  its  banks 
means  great  bliss  in  the  future  world.  Pilgrims 
journey  for  hundreds  of  miles  from  all  parts  of 
India  to  bathe  in  its  waters,  some  of  them  measuring 
the  whole  distance  with  their  bodies  on  the  ground. 
In  January  of  the  present  year  (1906)  there  was 
held  in  Allahabad,  where  the  Ganges  and  Jumna 
Rivers  meet,  a  great  festival  or  Kumb  Melah,  as 
it  is  called.  It  occurs  once  in  twelve  years,  and  at 
such  times  the  pilgrims  are  numbered  by  the  hundred 
thousand.  On  the  great  day  of  the  Melah,  January 
24,  it  is  estimated  that  between  one  and  a  half  and 
two  millions  of  people  bathed  in  the  rivers. 

In  our  imaginary  trip  through  the  country,  surely 
we  have  seen  enough  to  realize  that  India  is  still  the 
land  of  idolatry  and  of  heathen  darkness. 

Christless,  lifting  up  blind  eyes 
To  the  silence  of  the  skies ! 
Still  Thy  love,  O!    Christ  arisen, 
Yearns  to  save  these  souls  in  prison. 
Through  all  depths  of  sin  and  loss 
Drops  the  plummet  of  Thy  cross! 
Never  yet  abyss  was  found 
Deeper  than  that  cross  can  sound! 

54 


Questions. 

i.  Tell  how  India  came  to  be  governed  by  the  English. 

2.  Give  a  brief  account  of  the  history  before  that 

time. 

3.  What  are  the  chief  religious  beliefs  in  India  today? 

4.  Tell  why  Vishnu  is  the  most  popular  god  in  India. 

5.  If  you  were  at  school  in  India,  and  a  native  boy 

or   girl,    why    would   you    worship    Ganesha? 

6.  Why  do  not  tradesmen  like  the  pipul  tree  near 

their  places  of  business? 

7.  Why  do  we  not  worship  monkeys,  snakes,  cows, 

and  bulls? 

8.  What  verse  in  the  first  chapter  of  the  First  Epistle 

of  John  would  you  give  a  Hindu,  to  prove 
that  sacred  wells,  tanks,  and  rivers  do  not 
wash  away  sin? 

Books  for  the  Library. 

Pool— "The  Land  of  Idols." 

Beach — "The  Cross  in  the  Land  of  the  Trident." 


55 


STUDY  VII 

TKHUIiam  Care^,  Xtteran?  UGlork 
1761*1834 

ffirst  missionary  of  tbc  ffirst  Bnaltsb  fultssionarB 
Society 

"Expect  great  things  from  God;  Attempt  great  things  for 
God." — Carey's  Motto. 

"Second-hand  Boots  and  Shoes  for  sale,"  was  the 
sign  which  hung  over  a  shop  in  Hackleton,  England, 
a  little  more  than  a  hundred  years  ago.  The  proprietor 
was  teacher  and  preacher  as  well  as  cobbler,  for  his 
salary  was  so  small  as  a  minister  that  he  had  to  cob- 
ble shoes  to  pay  expenses.  Upon  the  wall  of  his  shop 
was  a  map  of  the  world  which  he  had  made  himself 
out  of  pieces  of  paper  stuck  together.  On  it  he  wrote 
what  facts  he  could  gather  about  the  different  peoples 
of  the  world  and  their  needs.  If  you  had  gone  in  the 
shop,  perhaps  you  would  have  seen  his  Bible  near  by, 
and  a  copy  of  The  Voyages  of  Captain  Cook,  a  great 
navigator  of  the  eighteenth  century.  In  the  latter 
book,  William  Carey,  the  shoemaker-preacher,  learned 
of  people  who  were  very  savage,  who  were  cruel  and 
superstitious,  and  who  did  not  know  of  God.  As  he 
sat  at  his  bench,  he  thought  a  great  deal  about  them, 
and  prayed  for  them.    But  then  he  thought:  What  is 

56 


the  use  of  praying  for  them,  unless  some  one  goes  and 
tells  them  of  Christ  and  of  the  better  way  to  live? 
The  more  he  thought  about  it,  the  more  he  felt  that 
something  more  than  praying  must  be  done.  He  be- 
gan to  talk  to  some  of  his  minister  friends  about  it, 
and  one  day  at  one  of  their  meetings,  when  the  leader 
asked  what  would  be  a  good  topic  to  discuss,  Carey 
suggested  the  question  whether  or  not  all  ministers 
in  every  age,  just  as  much  as  the  Apostles,  were  not 
responsible  to*  send  the  gospel  into  all  the  world.  His 
suggestion  was  not  heartily  received,  and  he  was  called 
a  miserable  enthusiast. 

But  a  year  later  he  was  asked  to  preach  the  ser- 
mon when  the  ministers  met  at  Nottingham.  He 
took  as  his  text,  Isaiah  54:2,  3.  We  cannot  give  the 
sermon,  but  there  were  two  sentences  in  it  which  we 
can  easily  remember,  and  which  became  Carey's  life 
motto:  "Expect  great  things  from  God;  Attempt 
great  things  for  God. "  All  who  heard  him  were  very 
much  moved,  but  Carey  feared  they  would  do  noth- 
ing. However,  they  planned  for  another  meeting 
soon.  Now  comes  a  date  that  we  should  never 
forget,  October  2,  1792.  In  the  back  parlor  of  the 
Widow  Wallis  in  Kettering  on  that  day  twelve  vil- 
lage ministers  met,  and  formed  the  first  purely  Eng- 
lish missionary  society  that  ever  existed.  They 
called  it  "The  Baptist  Society  for  Propagating  the 
Gospel  among  the  Heathen."  About  $65.00  was  col- 
lected. Carey  did  not  have  any  money  to  give,  but 
he*  had  something  much  more  valuable,  and  he  will- 
ingly gave  that, — himself. 

Having  formed  the  society  for  sending  the  gospel 
to  the  heathen,  and  Carey  being  anxious  to  go,  the 

57 


next  question  was,  Where  should  he  go?  He  had 
read  of  the  great  need  in  the  Society  Islands  in  the 
South  Pacific,  and  also  of  the  darkness  in  Western 
Africa,  and  thought  he  would  like  to  go  to  either 
place.  But  God  was  planning  for  him  to  spend  his 
life  in  India.  Just  about  this  time  there  was  in  Eng- 
land a  Dr.  Thomas,  who  had  spent  some  time  in  India 
as  a  surgeon  in  the  employ  of  the  East  India  Company. 
He  was  trying  to  interest  the  Christian  people  of 
England  in  establishing  a  mission  station  in  Bengal. 
Carey  wrote  to  him,  and  Dr.  Thomas  came  to  one  of 
the  meetings  of  the  missionary  society.  As  he  spoke 
of  the  needs  in  India,  all  of  the  ministers  were  much 
impressed.  "We  realized,"  said  one  of  them  after- 
wards, "that  there  is  a  great  gold-mine  in  India,  but 
who  will  venture  to  explore  it?"  William  Carey 
spoke  up,  and  said:  "  I  will  venture  to  go  down,  but 
remember,  you  must  hold  the  ropes." 

Starts  For  India. 
It  was  decided  that  Carey  should  return  with  Dr. 
Thomas  to  India.  Here  is  another  date  to  remember, 
June  13,  1793,  for  that  was  the  day  the  missionary 
party  left  England.  They  sailed  on  a  Danish  vessel, 
for  the  East  India  Company  would  not  take  them  on 
one  of  theirs.  Five  months  later,  Calcutta  was  reached. 
The  East  India  Company  did  not  want  them  in  the 
country,  for  they  were  afraid  that  the  missionaries 
by  bringing  Christianity  to  the  natives,  might  in 
some  way  hinder  trade.  Carey,  therefore,  had  a  very 
hard  time  at  first,  but  finally,  he  got  a  position  as 
manager  of  an  indigo  factory.  He  was  then  able  to 
support  himself  and  family,  and  at  the  same  time 

58 


had  the  chance  to  preach  to  the  workmen.  This  he 
did,  and  commenced  two  other  branches  of  mission- 
ary work  besides.  He  founded  a  school,  and  began 
the  translation  of  the  Bible.  Five  or  six  years  after 
Carey  reached  India,  several  more  missionaries  came 
out  from  England,  among  them  two  men  who  were 
to  spend  their  lives  with  Carey — Joshua  Marshman 
and  William  Ward.  The  last  named  was  a  printer. 
Now,  some  people  might  think  it  strange  for  a  printer 
to  become  a  missionary.  But  before  Carey  ever  left 
England,  he  met  Ward  once,  and  said  to  him  that,  if 
things  should  go  as  well  in  India  as  he  hoped,  it  would 
not  be  long  before  a  printer  would  be  needed  to  print 
the  Bible  in  the  native  tongues.  So  while  Carey 
was  managing  the  indigo  factory,  he  was  also  trans- 
lating the  Scriptures,  and  Ward  came  none  too  soon. 
We  have  seen  that  the  East  India  Company  was 
not  favorable  to  the  missionaries  when  Carey  went 
out  to  India,  and  they  were  no  more  favorable  to  the 
new  missionaries  who  arrived  in  1799.  But  about 
fifteen  miles  from  Calcutta  there  was  a  small  Danish 
settlement  at  a  place  called  Serampore.  Here  Marsh- 
man  and  Ward  and  their  party  were  invited  to  stay. 
Carey  was  also  asked  to  join  them,  and  he  decided  to 
do  so,  bringing  his  family  there  January  10,  1800. 

The  Mission  At  Serampore. 
Here  he  was  to  spend  more  than  thirty  years  of  his 
life.  Carey  was  a  man  who  had  wonderful  talents. 
He  could  do  more  than  one  thing,  for  he  was  preacher, 
teacher,  and  translator  of  the  Bible.  He  believed 
that  if  the  people  were  to  be  reached,  they  must  be 
told  the  gospel  story;  that  God's  Word  should  be 

59 


printed  for  them  in  their  own  language,  and  that 
they  should  be  given  Christian  education  in  suitable 
schools,  and  that  those  natives  who  wished  to  become 
preachers  should  be  trained  for  their  special  work. 
Carey  thus  laid  out  for  himself  a  great  deal  to  do, 
and  to-day  we  wonder  how  he  could  do  so  much,  espe- 
cially in  a  climate  so  hot  as  in  Serampore.  A  faith- 
ful preacher  and  teacher  was  this  man  of  God,  but 
he  is  best  known  because  of  his  many  translations 
of  the  Scriptures  and  all  the  literary  work  that  he 
did.  During  his  long  life  in  India  of  forty-one  years, 
he  prepared  translations  of  the  Bible,  or  parts  of  it, 
into  thirty-four  languages  and  dialects.  Besides  this, 
he  wrote  a  grammar  and  dictionary  of  the  Bengalee 
language,  and  grammars  of  several  others,  so  that 
all  the  missionaries  who  have  followed  him  have 
been  able  much  more  easily  to  learn  these  languages, 
because  of  what  he  has  done.  So  well  could  he  speak 
the  languages  of  the  people  that  he  was  appointed 
government  translator,  and  was  made  professor  in 
the  government  college  of  Fort  William  in  Calcutta. 
These  positions  brought  him  into  touch  with  many 
of  the  higher  classes  and  with  the  most  learned  in 
the  land.  In  1818,  he  founded  the  Christian  college 
at  Serampore,  for  the  training  of  the  natives  to  preach 
the  gospel.  He  taught  theology,  lectured  on  other 
subjects,  and  was  president  of  the  college,  in  addition 
to  all  his  other  duties. 

First  Convert,  and  Translation  of  the  New 

Testament. 
There  are   two  events  that  happened  soon  after  he 
went  to  Serampore  of  which  you  will  wish  to  know: 

60 


the  conversion  of  the  first  Hindu,  and  the  publica- 
tion of  the  New  Testament  in  the  Bengalee  language. 
Krishna  Pal  was  the  name  of  a  Hindu  carpenter. 
He  had  a  broken  arm,  and  came  to  Dr.  Thomas  for 
help.  He  seemed  a  good  deal  more  concerned,  how- 
ever, about  his  sins  than  his  arm,  and,  learning  of 
Jesus  Christ,  accepted  Him  as  Saviour.  You  can 
imagine  how  happy  Carey  was  !  For  seven  years  he 
had  been  in  India  laboring  faithfully,  preaching,  teach- 
ing, and  translating  the  Scriptures,  but  yet  he  had 
not  a  convert.  If  a  minister  here  in  America  should 
work  and  preach  for  seven  years  without  a  single 
person  being  won  to  Christ,  do  you  not  think  he  would 
be  very  apt  to  be  discouraged?  Carey  worked  on,  and 
prayed  on,  because  he  believed  that  in  time  men 
would  be  converted.  It  was  on  the  last  Sunday  of  the 
last  year  of  the  century,  December  28,  1800,  that 
Krishna  Pal  was  baptized.  The  service  began  by 
singing: 

"Jesus,  and  shall  it  ever  be 
A  mortal  man  ashamed  of  thee  ?  " 

This  man,  in  turn,  became  a  missionary  to  Assam 
and  Calcutta,  and  he  is  also  known  as  a  hymn-writer. 
One  of  his  hymns,  translated  into  English,  is  often 
used  at  communion  seasons. 

"  O  thou,  my  soul,  forget  no  more 
The  Friend  who  all  thy  misery  bore! 
Let  every  idol  be  forgot, 
But,  oh,  my  soul,  forget  Him  not." 

Within  two  months,  another  great  event  happened. 
On  February  7,  1801,  the  first  New  Testament  in 
the  Bengalee  language  was  printed,  and  it  was  a  day 

61 


of  great  rejoicing  to  all  the  missionaries.  Krishna 
Pal  offered  prayer,  and  Carey  preached  from  the  text, 
Col.  3:16:  "Let  the  word  of  Christ  dwell  in  you 
richly."  Thus,  in  the  first  year  of  the  new  century, 
the  Word  of  God  was  given  in  their  own  tongue  to 
millions  of  the  people  of  Bengal. 

For  forty-one  years,  Carey  labored  in  India  with- 
out ever  going  back  to  England.  He  was  born  in 
poverty,  and  grew  up  at  a  time  when  Christian  people 
took  little  or  no  interest  in  missions ;  but  because  the 
fire  burned  in  his  own  soul,  he  kindled  it  in  the  hearts 
of  others,  and  not  only  was  the  means  of  starting 
the  first  missionary  society  in  England  for  foreign 
missions,  but  was  that  society's  first  missionary. 
People  who  brought  their  shoes  to  him  to  be  mended 
never  thought  that  this  cobbler  would  be  famous 
when  they  should  be  forgotten.  His  schoolmates 
called  him  "Columbus,"  because  he  was  so  fond  of 
reading  of  travels  and  adventures.  Who  shall  say 
that  he  is  not  even  greater  than  Columbus,  because 
he  gave  the  Word  of  God  to  millions  sitting  in  heathen 
darkness?  His  body  lies  in  the  burying-ground  in 
Serampore.  This  is  the  simple  inscription  on  his 
headstone: 

WILLIAM  CAREY, 

Born  August  17,  1761,   Died  June  9,  1834. 

"  A  wretched,  poor,  and  helpless  worm, 

On  Thy  kind  arms  I  fall." 

Questions. 

1.  For  what  is  William  Carey  famous? 

2.  What  can  you  learn  of  his  character  from  his  life 

motto  ? 

62 


3.  Tell  what  important  events  in  Carey's  life  happened 

on  the  following  dates:  Oct.  2,  1792;  June  13, 
1793;  Dec.  28,  1800;  Feb    7,  1801. 

4.  What  did  Carey  mean  by  "holding  the  ropes"? 

5.  Of  what  ropes  ought  we  to  have  hold? 

6.  What  were  the  chief  lines  of  missionary  work  car- 

ried on  by  Carey  ? 

Books  for  the  Library. 
"Life  of  William  Carey" — J.  B.  Myers. 
"Life  of  William  Carey"— M.  E.  Farwell. 
"Life  of  William  Carey" — George  Smith. 
"Great  Missionaries  of  the  Church" — C.  C.  Creegan. 
"Men  of  Might  in  India  Missions" — H.  H.  Holcomb. 


6} 


STUDY  VIII 

B&oniram  3u&son,  Evangelistic  Work, 
1788*1850 

fftrst  fMliaeionars  of  tbe  3fttst  foreign  missionary 
Society  in  tbe  "ClnitcD  States* 

Adoniram  Judson  "  took  possession  of  Burmah  for  Christ, 
and  he  inspired  his  native  country  to  found  two  great  mission- 
ary societies." 

Early  Life. 
We  have  learned  that  William  Carey  was  the 
means  of  forming  the  first  English  Missionary  Society, 
and  was  its  first  missionary.  Adoniram  Judson  was 
one  of  those  who  led  to  the  organizing  of  the  first 
foreign  Missionary  Society  in  America,  and  was  one 
of  its  first  missionaries.  He  was  born  at  Maiden, 
Massachusetts,  August  9,  1788.  His  father  was  a 
stern  old  Congregational  minister,  and  he  thought 
that  there  never  was  quite  such  a  boy  as  little  Adoni- 
ram. He  used  to  pat  him  on  the  back,  and  tell  him 
that  he  expected  him  some  day  to  become  a  great 
man.  Adoniram  was  very  much  like  other  boys, 
except  that  he  was  much  brighter  than  most  of 
them,  and  could  beat  them  all  guessing  riddles  and 
solving  puzzles.  He  was  also  very  fond  of  playing 
church,  but  he  always  insisted  on  being  the  minister, 

64 


for  it  seemed  to  come  natural  to  him,  and  he  liked 
to  be  leader.  Some  boys  do  not  think  very  much, 
but  Adoniram  was  always  puzzling  over  some  great 
problem.  One  day  when  he  was  only  seven  years 
old,  he  began  to  wonder  if  the  sun  moves,  and  he 
could  not  rest  until  he  had  decided  this  important 
question.  He  went  out  into  a  field,  and,  lying  down 
on  his  back,  put  a  hat  over  his  face  and  looked  at 
the  great  ball  of  fire  through  a  hole  in  the  crown, 
until  his  eyes  were  so  swollen  that  he  could  hardly 
see.  When  his  father  found  him  and  took  him  into 
the  house,  he  simply  said  that  he  had  been  looking  at 
the  sun.  A  little  later,  however,  he  slipped  around  and 
whispered  to  his  little  sister,  who  was  his  constant 
playmate,  that  he  had  settled  the  question  about 
the  sun!  When  he  became  a  young  man  he  went 
to  Providence  College  (now  Brown  University) 
and  graduated  at  the  head  of  his  class. 

Becomes  A  Missionary. 
Do  you  ever  think  of  what  you  are  going  to  be 
when  you  grow  up?  I  am  sure  that  you  think  you 
will  be  some  great  person.  That  was  the  way  with 
young  Adoniram.  Sometimes  he  thought  he  would 
be  an  orator;  sometimes  a  poet;  and  sometimes  a 
statesman.  He  could  not  make  up  his  mind,  however, 
and  when  he  left  college  he  was  still  undecided. 
One  night  he  was  stopping  at  a  small  hotel  in  a  country 
town,  and  the  hotel-keeper  asked  him  if  he  would 
mind  sleeping  in  a  room  next  to  a  young  man  who 
was  very  sick  and  who  might  die  in  the  night.  Adoni- 
ram laughed  at  the  idea,  and  said,  No.  He  was  not 
a  Christian  at  that  time,  and  had  never  thought  of 

5  65 


dying  himself.  But  when  the  light  was  turned  out, 
and  he  kept  hearing  moans  from  the  next  room,  he 
could  not  sleep,  for  he  kept  asking  himself,  "I 
wonder  if  he  is  ready  to  die?"  The  next  morning 
he  hurried  down  to  ask  how  the  young  man  was, 
and  was  very  much  shocked  to  hear,  not  only  that 
he  had  died  before  morning,  but  that  it  was  one  of 
his  own  college  friends,  and  that  he  had  died  without 
being  ready.  Adoniram  became  very  much  alarmed 
for  fear  that  he  himself  might  die  suddenly.  He 
immediately  returned  home,  and  not  long  afterwards 
became  a  most  earnest  Christian.  Everything  now 
began  to  look  different  to  him.  Instead  of  wishing 
to  be  a  great  poet  or  statesman,  he  decided  that  it 
would  be  very  much  greater  to  be  a  missionary,  and 
to  carry  the  good  news  of  Christianity  to  far-away 
lands.  He  therefore,  with  three  friends,  sent  word 
to  the  meeting  of  the  Congregational  Ministers  held 
at  Bradford,  Mass.,  in  1810,  that  he  was  ready  to  go 
to  the  foreign  field.  No  one  from  America  had  ever 
done  such  a  thing,  but  Judson  and  his  fellow-students 
were  so  much  in  earnest,  that  on  June  27,  1810,  nine 
Congregational  ministers  founded  the  American 
Board  of  Commissioners  for  Foreign  Missions,  and 
soon  made  plans  to  send  out  the  first  foreign  mission- 
aries from  America. 

This  June  day  was  not  only  important  for  the 
decision  about  his  going  to  the  foreign  field,  but,  the 
ministers  all  being  entertained  for  dinner  at  the  home 
of  Mr.  Hasseltine  of  Bradford,  Judson  fell  in  love  with 
Ann,  the  youngest  daughter  of  the  family.  Some 
months  later,  on  February  5,  181 2,  they  were  married. 
Two  weeks  afterwards,  they  started  for  India. 

66 


Voyage. 

During  the  long,  tedious  voyage  which  followed, 
another  very  important  thing  happened.  Mr.  and 
Mrs.  Judson  became  Baptists.  Until  this  time  they 
had  never  thought  of  being  anything  but  Congre- 
gationalists ;  for  they  had  been  brought  up  in  that 
church.  But  when  their  views  changed  about  baptism 
Judson  thought  it  was  right  for  them  to  join  the 
Baptist  Church;  and  he  always  did  what  he  thought 
was  right. 

When  they  arrived  in  India  they  were  very  kindly 
welcomed  by  Carey,  Marshman,  and  Ward,  who 
lived  at  Serampore.  But  they  were  very  much  dis- 
appointed to  find  that  they  would  not  be  allowed 
to  remain,  on  account  of  the  opposition  of  the  British 
East  India  Company.  They  were  compelled  to 
locate  in  Burmah. 

Burmah. 
Doubtless  you  have  never  seen  such  a  strange 
country  as  Burmah.  It  is  the  most  eastern  province 
of  India,  and  is  about  one  thousand  miles  long  and 
six  hundred  miles  wide  in  the  north.  Here,  too,  it  is 
very  mountainous,  but  in  the  south  it  is  so  low  that 
part  of  the  year,  when  there  is  a  great  deal  of  rain, 
it  is  covered  over  with  water  from  three  to  twelve 
feet  deep.  The  houses  are  built  on  posts,  and  in  the 
rainy  season  the  children  catch  fish  through  the 
cracks  in  the  floor,  and  the  people  go  about  from 
house  to  house  in  canoes  with  as  little  concern  as  if 
they  were  walking  on  dry  land.  Do  you  think  that 
you  would  like  to  live  in  such  a  country?  Running 
south,  right  down  through  the  middle  of  it,  is  the 

67 


largest  river,  called  the  Irrawaddy,  and  at  its  mouth 
is  the  city  of  Rangoon.  It  was  here  that  Mr.  and 
Mrs.  Judson  started  their  missionary  work. 

Beginning  Missionary  Work  in  Rangoon. 

Some  people  think  it  must  be  stupid  to  be  a  mis- 
sionary, but  not  so  with  Adoniram  Judson.  He  was 
enthusiastic  about  it,  for  he  was  fairly  bubbling 
over  with  the  good  news  he  had  to  tell  the  Burmans, 
and  he  could  hardly  wait  to  begin  his  work.  Just 
think  !  He  had  left  his  own  country  and  all  his  friends, 
and  had  gone  half  way  around  the  world,  for  the  sole 
purpose  of  telling  the  people  who  had  never  heard  it 
that  Jesus  died  to  save  sinners,  and  that  all  who 
believe  in  Him  shall  be  saved! 

But  there  were  a  great  many  difficulties  in  the  way. 
In  the  first  place,  he  could  not  speak  the  Burman 
language.  Did  you  ever  try  to  talk  to  a  person  who 
could  not  speak  a  word  of  English?  If  you  have, 
you  know  how  hard  it  is  to  carry  on  an  interesting 
conversation,  and  how  impatient  you  get  if  you 
have  something  very  important  to  tell.  But  Judson 
never  stopped  for  difficulties,  and  he  immediately 
set  about  to  learn  the  Burman  language.  He  had 
no  grammar  and  no  dictionary,  nor  did  he  have  a 
teacher  whom  he  could  understand;  so  it  was  slow, 
hard  work,  but  after  studying  very  hard  for  several 
years,  he  learned  to  talk  very  well.  He  also  decided 
to  translate  the  Bible  into  Burmese,  so  that  the 
people  might  have  their  own  Bibles.  But  the  thing 
in  which  he  took  the  greatest  pleasure  was  talking 
to  the  Burmans  and  explaining  to  them  the  beauties 
of  the  Christian  religion.    He  was  particularly  happy 

68 


when  he  could  do  this,  and  every  day  he  would  invite 
some  of  them  into  his  house,  and,  sitting  down  beside 
them,  he  would  talk  with  them  by  the  hour.  But  the 
Burman  people  did  not  believe  that  there  is  a  God, 
or  that  there  is  such  a  thing  as  sin.  Therefore  it 
was  very  hard  to  convince  them  that  they  needed 
a  Saviour.  So  year  after  year  went  by  without  a 
single  convert,  and  the  people  in  America  began  to 
get  impatient,  and  to  think  that  the  missionary 
enterprise  was  a  failure. 

First  Convert  After  Six  Years. 

At  last,  after  Judson  had  been  living  in  Rangoon 
for  about  six  years  he  had  learned  to  speak  the 
language  so  well  that  he  decided  to  begin  holding 
public  services;  and  soon  afterwards,  to  his  great 
joy,  one  of  the  Burman  men  was  converted  and 
baptized.  After  this  first  conversion,  a  number 
professed  faith  in  Christianity,  and  a  little  church 
was  established. 

But  now  Judson  met  new  difficulties,  for  the  people 
at  the  head  of  the  Burman  government  became 
alarmed  at  the  progress  which  the  new  religion  was 
making,  and  they  began  to  persecute  the  missionaries. 
Judson  thought  that  the  best  thing  to  do  was  to  go  to 
Ava,  the  capital  of  the  Empire,  and  see  the  king 
himself;  and  this  he  did.  The  first  time  he  went, 
however,  he  had  no  success,  for  the  king  would  not 
listen  to  him.  Not  long  afterwards  he  tried  it  again, 
and  this  time  the  king  was  so  kind  to  him  that  he 
decided  to  move  to  Ava  and  to  establish  a  mission 
there.  Accordingly,  the  following  year,  he  left  the 
little  church  in  Rangoon  in  the  care  of  some  other 

69 


missionaries  who  had  come   from  America,  and  he 
and  Mrs.  Judson  made  their  home  in  Ava. 

Outbreak  of  War — Judson  Imprisoned. 
At  first  everything  went  beautifully,  but  soon  the 
greatest  trouble  of  all  began.  War  broke  out  between 
the  English  and  Burmah,  and  Judson  was  suspected 
of  being  a  spy.  He  was  arrested  and  thrown  into 
prison,  where  he  endured  awful  sufferings.  No  doubt 
you  think  it  bad  enough  to  be  in  any  kind  of  prison, 
but  some  are  a  great  deal  worse  than  others.  The  one 
to  which  Judson  was  taken  was  particularly  horrible. 
It  was  a  rough  wooden  building,  with  low  ceiling, 
and  only  one  small  door  through  which  to  admit  air. 
In  the  center  was  a  smoky  oil  lamp  that  gave  just 
light  enough  to  make  visible  the  terrible  objects 
within.  What  a  sight  met  Judson's  eyes  as  he  was 
pushed  into  the  foul  place!  On  the  floor  in  long  rows 
were  fifty  or  sixty  wretched  prisoners,  some  with 
their  feet  or  hands  fast  in  the  stocks,  and  others  with 
their  feet  tied  together  and  strung  on  a  long  pole, 
which  was  run  between  their  legs,  and  then  fastened 
to  the  roof  with  ropes  at  such  a  height  that  the  heads 
and  shoulders  of  the  victims  rested  on  the  floor. 
Poor  Judson  was  strung  on  a  pole  in  this  way,  with 
heavy  iron  fetters  on  his  feet  which  cut  into  his  flesh, 
and  was  left  there  until  he  was  nearly  dead.  For 
twenty-one  months  he  was  held  a  prisoner,  part  of 
the  time  at  Ava,  and  part  of  the  time  at  Oung-Pen-La, 
a  town  about  ten  miles  from  Ava.  Mrs.  Judson 
proved  herself  a  heroine,  and  spent  all  her  time  and 
money  pleading  with  the  government  and  prison 
officials  to  be  kind  to  her  husband  and  release  him. 

70 


Near  the  prison  there  was  kept  confined  in  a  cage  a 
lion,  and  the  prisoners  never  knew  when  one  of  their 
number  might  be  thrown  to  the  hungry  beast.  But 
the  Burmans  did  not  intend  to  feed  him  in  this  way, 
but  rather  to  let  him  starve  to  death,  because  of  their 
hatred  for  the  British  emblem.  Often  the  beast 
would  roar  terribly,  frantic  with  hunger.  After  it 
was  dead,  Mrs.  Judson  persuaded  the  authorities 
to  permit  her  husband  to  be  put  in  the  cage,  where 
he  could  get  much  better  air  than  in  the  foul  prison, 
where  he  himself  and  many  others  were  sick  with 
fever.  A  lion's  cage  was  a  queer  place  for  a  missionary, 
was  it  not?  But  compared  with  the  prison  it  was 
like  a  palace.  Judson  was  held  as  a  prisoner  all 
throughout  the  war,  and  not  until  it  was  over  was  he 
given  his  freedom.  When  finally  released,  he  and 
Mrs.  Judson  sailed  down  the  Irrawaddy, — the  happiest 
day  of  their  lives. 

Life  at  Amherst  and  Maulmain. 
When  they  reached  Rangoon,  however,  they  found 
that  their  little  church  had  been  broken  up  and  the 
converts  scattered.  What  a  disappointment  this 
must  have  been,  after  all  their  hard  work!  As  it 
was  not  safe  for  them  to  stay  at  Rangoon,  they  opened 
a  mission  at  Amherst  where  they  lived  for  a  while ;  but 
later  they  moved  to  Maulmain,  and  it  was  here  that 
Mr.  Judson  labored  with  such  great  success  for  nearly 
twenty  years.  It  was  here  also  that  he  finished  trans- 
lating the  entire  Bible  into  the  Burman  language. 
The  Burmans  were  now  eager  to  hear  the  gospel, 
and  many  of  them  became  Christians.  The  church 
which  had  been  planted  at  Maulmain  grew  rapidly, 

7i 


and  soon  other  churches  were  established  in  other 
cities.  To-day  the  light  of  the  gospel  has  penetrated 
to  all  parts  of  the  Empire,  and  there  are  many  thou- 
sands of  Christians  in  Burmah.  Certainly  young 
Adoniram  Judson  made  a  wise  choice  when  he  decided 
to  be  a  foreign  missionary  ! 

At  last  his  health  broke  down,  and  he  was  com- 
pelled to  take  a  sea  voyage  to  recover  his  strength. 
The  time  had  come,  however,  for  him  to  go  to  his 
rest,  and  he  died  on  shipboard  on  April  12,  1850, 
and  was  buried  at  sea. 

Questions. 

1.  What  kind  of  boy   was  Adoniram  Judson,   and 

where  was  he  born? 

2.  What  led  him  to  become  a  missionary? 

3.  What  part  did  he  have  in  forming  the  first  Ameri- 

can Foreign  Missionary  Society? 

4.  To   what   Church   did  he  belong?     Why    did  he 

become  a  Baptist? 

5.  Describe  Burmah. 

6.  Where  was  his  first  mission,  and  what  difficulties 

did  he  meet? 

7.  What  is  the  capital  of  Burmah,  and  what  trouble 

did  he  have  there? 

8.  Describe  a  Burman  prison. 

9.  Where  did  he  have  his  greatest  success,  and  what 

are  the  results  of  his  work  in  Burmah  to-day? 

10.  When   did   he   die,   and   where   was   he   buried? 

Books  for  the  Library. 
"Notable  Baptists,"  by  Edward  Judson. 
"Adoniram  Judson,"  by  Edward  Judson. 
72 


STUDY  IX 

3obn  Scuttoer,  flne&ical  Work 
1793*1855 

Jfirst  Bmertcan  fllleotcal  missionary  to  ITnofa. 

"Make  him  a  Christian  and  make  him  a  missionary.'* — 
Daily  Prayer  of  Dr.  Scudder  for  his  son. 

When  asked  what  were  the  discouragements  in  missionary 
work,  Dr.  Scudder  answered:  "i"  do  not  know  the  word.  I 
long  ago  erased  it  from  my  vocabulary." 

Early  Life — School  and  College  Days. 
Every  poor  family  in  Freehold,  N.  J.,  knew  and 
loved  John  Scudder  when  he  was  a  little  boy.  If  they 
went  to  the  door  and  found  a  great  bundle  of  wood 
on  the  steps,  and  no  one  in  sight,  just  as  if  the  wood 
had  fallen  from  the  sky,  they  knew  that  "Lawyer 
Scudder's  boy"  had  been  there.  He  seemed  to  know 
just  when  the  wood-box  was  empty,  and  loved  to 
surprise  these  poor  neighbors  of  his.  At  school,  too, 
the  boys  loved  him,  for  though  he  studied  hard,  he 
was  always  ready  for  a  good  time,  and  when  he  went 
to  Princeton,  if  he  spoke  to  his  classmates  about 
Jesus  Christ,  they  always  listened,  for  they  knew  he 
lived  as  he  talked,  and  meant  every  word  he  said. 

Call  to  Go  as  a  Missionary. 
He  wanted  to  be  a  minister,  but  his  father  did  not 
73 


wish  it,  so  he  studied  medicine,  feeling  that  to  cure 
the  sick  was  the  next  most  helpful  thing  any  one  could 
do  in  the  world.  He  settled  in  New  York,  and  one  day, 
while  waiting  to  see  a  patient,  something  happened 
that  changed  his  whole  life.  He  picked  up  a  little 
book,  and  read  it.  You  know  you  cannot  forget  some 
books  you  have  read.  They  make  you  think  and 
think.  So  this  little  book  about  the  millions  who  did 
not  know  of  Jesus  started  Dr.  Scudder  thinking 
whether  he  might  not  himself  become  a  missionary. 
He  had  a  large  practice  on  the  East  side  of  New  York, 
and  was  getting  along  so  well  that  every  one  knew  he 
would  be  rich  and  famous.  But  all  this  counted  for 
nothing  when  he  felt  God  had  work  for  him  to  do  as 
a  foreign  missionary. 

Life  in  India;  Ceylon,  Madras. 
It  would  take  a  long  time  to  tell  you  of  all  the  prep- 
arations and  the  many  good-bys  that  were  said  be- 
fore Dr.  Scudder,  his  wife,  their  little  daughter  Maria, 
and  her  faithful  colored  nurse,  started  on  their  trip. 
It  was  decided  that,  with  other  missionaries  from 
Boston,  they  were  to  go  to  India.  Can  you  find  it  on 
the  map,  and  trace  their  course  around  the  Cape  of 
Good  Hope?  If  you  look  at  Ceylon,  the  large  island 
just  south  of  India,  you  will  see  where  Dr.  Scudder 
first  lived,  the  only  medical  missionary  in  not  only 
all  Ceylon,  but  in  all  India.  With  so  many  patients, 
it  was  impossible  for  him  to  call  on  them  as  your 
doctor  does,  so  they  were  brought  to  him  at  his  bun- 
galow, or  cottage.  Friends  and  relatives  would  carry 
their  sick  for  miles  and  miles  so  that  Dr.  Scudder 
might  help  them.    News  of  his  skill  as  a  surgeon  had 

74 


spread  far  and  wide,  and  he  was  kept  busy  from  morn- 
ing until  night.  One  day,  he  performed  fifteen  opera- 
tions. But  Dr.  Scudder  worked  as  a  doctor  and,  at 
the  same  time,  as  a  missionary.  While  he  was  ban- 
daging a  man's  arm,  he  would  tell  him  about  Jesus, 
and  before  the  patient  went  away,  Dr.  Scudder  would 
give  him  a  tract  or  a  Bible  to  read  after  he  reached 
home.  Don't  you  think  as  the  native  told  his  friends 
all  the  wonderful  things  the  doctor  did  for  him,  he 
would  tell,  too,  of  the  wonderful  new  story  he  heard 
about  a  Saviour  and  His  love? 

Customs  in  Regard  to  Diseases. 
In  India  there  are  many  diseases  we  know  nothing 
of.  There  are  horrible  eye  troubles,  but  the  most 
dreaded  of  all  sicknesses  is  cholera.  Thousands  die 
of  it  every  year,  and  the  natives  believe  it  is  sent  be- 
cause the  gods  are  not  pleased.  So  an  image  of  the 
god  Siva  is  paraded  through  the  streets,  and  the 
people  throw  gifts  to  the  priests.  Not  once  or  twice, 
but  until  the  priests  have  received  all  the  money  they 
want.  Another  god,  Vishnu,  could  only  be  pleased 
by  an  offering  of  hair.  So  the  natives  go  to  his  tem- 
ple, and  are  shorn  of  all  the  hair  on  their  heads. 
Often  the  gods  would  have  to  be  consulted  before 
the  people  would  let  Dr.  Scudder  perform  an  opera- 
tion. Of  course  the  god  could  not  speak  nor  move,  but 
two  bunches  of  flowers — one  red,  the  other  white — 
were  put  before  him,  and  a  little  girl  was  sent  in  to 
choose  one,  and  bring  it  out.  If  she  brought  white, 
that  meant  "Yes."  If  she  brought  the  red  flowers, 
the  god  did  not  wish  the  operation  to  be  performed. 
If  you  were  very  sick,  how  would  you  like  to  wait 

75 


for  your  doctor  to  call,  until  a  great  idol  made  of 
wood,  and  painted  all  the  colors  of  the  rainbow,  was 
asked  about  it? 

Among  people  who  knew  as  little  about  our  God  as 
this,  Dr.  Scudder  worked  in  Ceylon  and,  later  on,  in 
the  great  city  of  Madras,  where  so  much  cotton  goods 
comes  from.  He  was  not  content  always  to  wait  for 
the  natives  to  come  to  him,  so  he  would  frequently 
take  journeys  to  distant  places.  On  one  of  these  trips 
he  was  taken  very  ill.  Word  was  sent  to  his  wife,  and 
she  made  preparations  to  go  at  once.  Carriers  were 
secured,  and  she  set  out,  determined  to  travel  by  night 
as  well  as  by  day,  though  it  was  dangerous  to  do  so,  on 
account  of  the  wild  beasts.  As  night  came  on,  the  howls 
of  tigers  in  the  jungle  could  be  heard,  and  the  animals 
seemed  to  be  getting  nearer  and  nearer.  The  carriers 
became  so  frightened  that  they  ran  off  and  left  Mrs. 
Scudder  alone,  with  her  little  boy,  to  the  mercy  of 
the  tigers.  There  was  nothing  that  she  could  do  to 
protect  herself;  her  only  refuge  was  in  the  God  of 
Daniel.  Earnest  were  her  prayers  for  deliverance. 
Though  the  beasts  were  at  times  very  near,  and  her 
life  in  great  peril,  yet  they  did  not  harm  her;  and  as 
the  day  dawned,  the  cowardly  bearers  returned  and 
the  journey  was  resumed. 

We  could  never  count  all  the  people  Dr.  Scudder 
met  and  helped  in  the  thirty-six  years  he  labored  as  a 
missionary,  nor  the  good  being  done  in  India  to-day 
by  his  sons  and  daughters  and  by  the  natives  he 
trained  to  be  doctors.  It  is  a  custom  in  India  for  many 
of  the  people  to  put  a  mark  upon  their  foreheads  or 
persons  to  indicate  what  god  they  worship.  Christians 
are  often  asked,  "What  makes  your  faces  shine  so?" 

76 


The  reason  is  not  hard  to  guess.  It  is  because  Christ 
has  brought  so  much  joy  into  their  lives  that  they  are 
radiantly  happy.  Dr.  Scudder  helped  to  bring  such 
happiness  into  the  lives  of  many. 

In  this  Christian  land  of  ours,  we,  too,  are  showing 
"Whose  we  are,  and  whom  we  serve.  "  In  India,  Dr. 
Scudder's  work  would  have  failed  if  each  man  he 
helped  had  not  told  some  one  else.  That  is  just  what 
God  wants  you  to  do.  Do  you  know  what  a  wonder- 
ful physician  Jesus  is?  He  cures  and  heals  every  sin. 
Then,  tell  it!  Don't  wait  until  you  are  older;  begin 
now  at  school,  at  home,  wherever  you  are,  by  being 
the  kind  of  boy  or  girl  Jesus  would  have  you  be, 
for  actions  as  well  as  words  speak  for  Him. 

Questions. 

i.  What  particular  advantage  has  a  medical  mission- 
ary? 

2.  What  would  you  have  liked  about  John  Scudder 

if  you  had  known  him  as  a  boy  or  at  college  ? 

3.  What  led  him  to  become  a  missionary? 

4.  In  what  two  places  did  he  work  chiefly? 

5.  Describe  one  heathen  custom  in  regard  to  disease. 

6.  How  is  India  any  better  to-day  for  his  going  there? 

Books  for  the  Library. 

C.  C.  Creegan — "  Pioneer  Missionaries  of  the  Church. " 
H.  H,  Holcomb — "Men  of  Might  in  India  Missions." 


77 


STUDY  X 

Hleiattoer  Duff,  Educational  XPHorft 
1806*1878 

fixet  missionary  ot  tbe  jEstabltebeo  Cbutcb  ot  Scotlano 

"Devoted  lives  are  a  more  powerful  preaching  than  burning 
words" — Motto  given  by  Duff  to  students  in  Madras. 

"No  man  since  Paul  has  done  more  to  kindle  and  feed  the 
■fires   of  world-wide  missions" — Arthur   T.  Pierson,  D.D. 

We  have  learned  that  the  first  missionary  of  the 
first  missionary  society  ever  formed  in  England  was 
William  Carey,  the  shoemaker.  The  first  missionary 
of  the  church  of  Scotland  was  Alexander  Duff,  the 
scholar.  Carey  never  went  to  college,  because  he 
did  not  have  the  chance;  but  he  had  wonderful  tal- 
ents, and  translated  the  Bible  into  many  different 
languages  and  dialects  for  the  people  of  India.  Alex- 
ander Duff  was  the  pride  of  St.  Andrew's  University 
in  Edinburgh,  and  was  the  founder  of  higher  educa- 
tion for  high-caste  Hindus. 

Early  Life. 

James  Duff  and  his  wife  lived  in  a  humble  cottage 

near  Moulin  in  the  Grampian  hills  of  Scotland.    Their 

hearts  were  made  glad  by  the  birth  of  a  son  on  April 

25,   1806,  and  they  named  him  Alexander.      Being 

78 


godly  parents,  Alexander  grew  up  in  a  Christian  home, 
and  was  greatly  influenced  by  his  father,  whom  he 
deeply  respected  and  loved. 

When  only  eight  years  old,  he  went  away  to  school, 
and  soon  after  leaving  home  he  had  a  dream,  in  which 
he  saw  all  people  standing  before  God  for  judgment. 
Some  were  lost  and  others  saved,  and  as  his  own  turn 
came,  and  he  was  wondering  what  his  judgment 
would  be,  he  awoke  with  a  start.  This  dream  set 
him  thinking  about  his  salvation,  and  he  became  a 
Christian.  After  this  he  had  another  dream,  in  which 
God  seemed  to  draw  near  to  him  in  a  golden  chariot 
drawn  by  fiery  horses.  As  he  looked  on  in  wonder, 
he  heard  God's  voice  in  kind  and  gentle  tones  saying, 
"Come  up  hither,  I  have  work  for  thee  to  do." 

Student   Days. 

At  school  Duff  led  his  class,  and  was  ready  to  enter 
St.  Andrew's  University  when  fifteen  years  old.  Here 
he  made  a  splendid  record  in  his  studies,  and  was  very 
popular.  He  had  a  friend  by  the  name  of  John  Urqu- 
hart,  who  was  in  college  with  him.  As  they  listened 
to  the  lectures  of  the  great  Dr.  Thomas  Chalmers  on 
missions,  they  caught  his  spirit,  and  with  some  of 
their  fellow- students,  they  formed  a  missionary  Soci- 
ety. They  met,  too,  some  of  the  great  missionaries 
who  happened  to  be  in  Scotland  or  England  about 
this  time, — Joshua  Marshman  from  India,  and  Robert 
Morrison  from  China.  Urquhart  was  so  much  moved 
by  the  needs  in  foreign  lands  that  he  resolved  to  go 
to  India.  But  soon  after  making  this  decision  he 
died,  in  1828. 

Duff  was  very  much  grieved  over  the  loss  of  his 

79 


friend,  and  as  he  prayed  to  God  to  show  him  his  duty, 
he  made  up  his  mind  that  he  would  go  to  the  foreign 
field  in  Urquhart's  place.  The  next  time  he  went  home 
his  father  asked  for  Urquhart,  and  Duff  told  the  sad 
news  of  his  death;  but  he  then  went  on  to  say,  "What 
if  your  son  should  take  up  his  cloak?  His  cloak  is 
taken  up."  In  this  way  he  let  his  parents  know 
that  he  intended  to  be  a  missionary.  Although  they 
had  hoped  that  he  would  stay  in  Scotland,  they  did 
not  oppose  his  decision.  In  fact,  his  father  had  often 
told  stories  to  Alexander,  when  he  was  a  little  boy, 
and  had  shown  him  pictures  of  the  heathen  in  far- 
away lands,  little  thinking  that  his  own  boy  would 
one  day  sail  for  far-off  India. 

Soon  after  Duff  had  made  his  decision  to  become 
a  missionary,  a  call  came  from  India  for  the  Scotch 
Church  to  start  an  English  school  near  Calcutta,  for 
high-caste  Hindus.  The  question  then  was,  Who  was 
fitted  for  such  an  important  work?  Alexander  Duff, 
the  brilliant  scholar,  seemed  to  be  just  the  one.  At 
first  he  thought  he  was  not  able  to  undertake  such 
an  important  work,  but  finally  consented.  He  was 
ordained  to  the  ministry,  and  before  he  left  Scotland 
he  visited  many  churches,  telling  them  of  his  going 
to  India,  and  stirred  up  a  great  interest  in  missions. 
His  first  sermon,  in  St.  Giles*  Cathedral,  Edinburgh, 
was  from  a  text,  which  was  his  motto  through  life: 
"  I  determined  not  to  know  anything  among  you  save 
Jesus  Christ,  and  him  crucified"  (i  Cor.  2:2.) 

Voyage  to  India. 
Just  before  his  ordination,  Duff  was  married,  and 
in  October,  1829,  he  and  his  bride  sailed  from  Eng- 

80 


land  on  the  "Lady  Holland."  Those  were  the  days 
before  steamships  and  the  Suez  Canal,  so  that  the 
course  of  the  sailing  vessel  was  around  the  Cape  of 
Good  Hope.  This  route  was  full  of  dangers.  Off  the 
coast  of  Africa  the  boat  was  wrecked,  but  the  passen- 
gers reached  Capetown  safely,  after  nearly  losing 
their  lives.  They  had  to  wait  several  weeks  before 
there  was  another  vessel  going  to  India.  When, 
finally,  they  did  get  off,  they  had  more  trouble:  se- 
vere storms  drove  them  away  out  of  their  course,  and 
when  they  reached  the  mouth  of  the  Ganges,  it  was 
only  to  be  tossed  up  on  the  shore  of  an  island  by  a 
terrific  gale,  their  ship  a  total  wreck.  The  Duffs  took 
refuge  in  a  village  temple  for  a  while;  and  finally, 
after  being  on  the  way  for  eight  months,  they  arrived 
in  Calcutta.  Nearly  everything  they  owned  had  been 
lost,  and  out  of  a  library  of  eight  hundred  books,  only 
one  Bible  and  a  Psalter  were  saved. 

All  of  these  trials  on  the  journey  had,  however, 
some  good  effects;  for  the  superstitious  natives  lis- 
tened with  awe  and  reverence  to  "the  man  whom 
the  gods  had  so  wonderfully  protected;"  and  the 
loss  of  his  books  taught  Duff  more  than  ever  to  de- 
pend on  God's  Word. 

First  Years  in  India. 
Duff  started  at  once  upon  his  work,  He  had  been 
told  at  home  not  to  begin  in  Calcutta,  but  outside 
the  city.  But  he  had  not  been  on  the  ground  very 
long  before  he  saw  that  the  very  best  place  to  start 
his  school  would  be  in  the  city  itself.  William  Carey, 
who  lived  at  Serampore,  not  far  away,  agreed  with 
Duff.     The  young  missionary  therefore  went  ahead 

81 


to  do  what  he  believed  was  best.  A  native  Hindu 
nobleman,  a  reformer  though  not  a  Christian,  proved 
a  true  friend.  He  found  a  place  for  the  school  to  meet, 
invited  the  first  scholars,  and  came  himself  on  the 
first  day.  He  also  told  the  students  that  they  need 
not  be  afraid  of  the  Bible  from  which  Duff  read  a 
passage  when  he  opened  the  school;  for  he  said  that 
he  had  read  it  through  himself,  and  knew  that  it 
could  do  them  no  harm.  There  were  only  five  boys 
to  begin  with,  but  the  numbers  soon  grew,  and  other 
schools  were  opened  in  a  district  about  fifty  miles 
north  of  Calcutta. 

As  time  passed,  students  flocked  to  Duff,  many  of 
them  no  longer  believing  what  they  had  been  taught 
as  Hindus.  It  was  the  missionary's  chance  to  tell 
them  of  the  wonders  of  Western  science,  and  also 
of  Jesus  Christ.  One  of  the  first  converts  was  a  Hindu 
of  high-caste,  and  editor  of  a  paper.  He  had  no 
longer  any  belief  in  the  faith  of  his  fathers,  but 
through  some  lectures  of  Mr.  Duff  was  led  to  accept 
Christ,  and  he  later  became  a  Christian  minister  and 
author.  Another  pupil,  one  of  the  five  boys  who  en- 
tered the  first  school,  became  a  noted  preacher  and 
has  written  a  life  of  his  devoted  teacher  Duff. 

Besides  teaching  and  lecturing,  Duff  wrote  many 
articles  for  papers  and  magazines.  For  a  year  he  was 
pastor  of  the  Scotch  Church  in  Calcutta.  He  traveled 
widely,  founding  schools,  encouraging  workers  in 
distant  stations,  and  stirring  up  the  Hindus  to  an 
interest  in  Christian  English  education.  Largely 
through  his  appeals,  a  medical  college  and  later  a 
model  hospital  were  built.  A  school  for  girls  was  also 
opened,  and  a  home  for  the  native  Christians,  who 

82 


after    their    confession    of    Christianity,    were    often 
persecuted. 

Return  to  Scotland — 1835-1839. 

After  five  years  of  hard  work,  Duff  was  taken  very 
ill,  and  was  carried  to  a  ship  bound  for  Scotland,  as 
the  sea  voyage  was  thought  to  be  his  one  chance  for 
recovery.  His  wife  and  four  little  children  were  with 
him,  and  the  long  rest  and  sea  air  made  him  so  much 
stronger  that  upon  his  arrival  he  felt  well  enough  to 
preach.  He  almost  wore  himself  out  again,  preach- 
ing missions  from  one  end  of  Scotland  to  the  other, 
but  he  interested  the  people  of  that  country  in  the 
needs  of  the  heathen  as  they  had  never  before  been 
interested,  and  that  was  what  he  wanted  to  do,  in 
order  to  get  them  to  do  more  to  send  the  gospel. 
Four  young  men  went  out  to  India  as  a  result  of  Duff's 
appeals;  the  women  organized  the  first  Ladies' 
Missionary  Society  of  Scotland;  and  the  gifts  to  Mis- 
sions the  year  he  returned  to  India,  1839,  were  four- 
teen times  greater  than  five  years  before. 

Duff  went  back  to  his  work  in  India,  but  after  ten 
years  he  returned  home  that  he  might  again  tell  of 
the  work,  and  quicken  the  interest  of  Christians  in 
Scotland. 

Visits  America. 

An  invitation  to  visit  America  was  accepted  in 
1854,  and  after  a  very  stormy  passage  he  arrived  in 
New  York.  The  entire  three  months  of  his  stay 
here  were  spent  in  traveling  from  city  to  city,  speak- 
ing before  great  crowds,  until  the  strain  was  too 
much,  and  he  was  obliged  to  return  to  Scotland.    His 

83 


visit  to  this  country  was  a  great  blessing,  for  it  is 
thought  to-day  that  the  large  share  which  America 
has  had  in  taking  the  gospel  to  India  is  the  result 
of  the  preaching  of  this  great  Missionary  Educator. 

India  Again. 

Duff  returned  a  third  time  to  India,  in  1856,  where 
he  was  lovingly  welcomed  in  Calcutta  by  the  teachers 
and  students  of  the  new  college,  which  had  been  built 
in  his  absence. 

Sir  Henry  Durand  upon  this  occasion  spoke  of  the 
probable  growth  of  this  educational  work  founded 
by  Dr.  Duff,  and  then  added:  "Whatever  the  num- 
ber of  schools  which  branch  out  from  this,  Dr.  Duff 
and  his  five  pupils  will  be  remembered  as  God's 
chosen  instruments. " 

There  are  10,000  native  teachers  and  62,000  native 
students  in  the  Christian  schools  of  India  to-day,  and 
no  name  in  the  list  of  those  who  have  given  life  and 
labor  to  India  stands  higher  than  that  of  Alexander 
Duff. 

Last  Years. 

In  1863  Duff  left  India  for  the  last  time,  and  went 
to  the  Cape,  hoping  that  the  sea  air  might  restore 
his  health.  His  wife  went  directly  to  their  home  in 
Scotland,  where  he  joined  her  after  his  visit  to  the 
mission  stations  in  Africa.  She  died  six  months  later, 
and  her  death  was  the  greatest  sorrow  of  his  long 
life.  He  continued  to  write  and  to  preach  for  several 
years,  and  was  very  active  until  his  seventieth  birth- 
day, when  he  fell  in  his  library.    Two  years  later,  he 

84 


died  from  the  effects  of  the  fall.     Shortly  before  he 
died  his  daughter  repeated  to  him  the  hymn, 

How  sweet  the  name  of  Jesus  sounds 

In  a  believer's  ear  ; 
It  soothes  his  sorrows,  heals  his  wounds, 

And  drives  away  his  fears. 

One  who  was  with  him  when  he  died,  on  February 
12,  1878  said:  "He  was  just  like  one  passing  away 
into  sleep;  I  never  saw  so  peaceful  an  end." 

We  have  been  in  our  studies  to  far-away  India. 
We  have  seen  the  people  who  live  there,  and  to-day, 
as  for  hundreds  of  years,  they  are  bowing  down  to 
their  idols.  They  are  worshiping  snakes,  monkeys, 
cows,  and  their  fellow-men.  They  are  taking  long, 
tiresome  journeys  to  pools  and  rivers,  thinking  to 
wash  away  their  sins ;  while  we  know  that  the 
blood  of  Jesus  Christ  alone  can  wash  away  sin.  Can 
we  leave  them  in  their  ignorance  and  their  need,  un- 
moved? May  the  spirit  of  the  four  great  missionaries, 
whose  lives  we  have  studied, — Carey,  Judson,  Scudder, 
and  Duff, — fall  upon  us  ! 

A  noble  army,  men  and  boys, 

The  matron  and  the  maid, 
Around  the  Saviour's  throne  rejoice, 

In  robes  of  light  arrayed : 
They  climbed  the  steep  ascent  of  heaven 

Through  peril,  toil  and  pain: 
O  God,  to  us  may  grace  be  given 

To  follow  in  their  train. 

Missionary  Hymn  by  Reginald  Heber, 

Bishop  of  Calcutta,  1823-182 6. 

85 


Questions. 

i.  Tell  of  Duff's  early  life  and  conversion. 

2.  What  missionary  influences  was  he  under  at  home 

and  in  college? 

3.  How  did  he  tell  his  parents  of  his  decision  to  be  a 

missionary  ? 

4.  What   had  he   saved  from   the   shipwreck,   with 

which  to  begin  work  in  India? 

5.  What  did  he  start  to  do  first? 

6.  How  did  he  gradually  get  so  many  students? 

7.  Mention  four  definite  results  of  his  work  in  Scot- 

land, 1835-1839. 

8.  What  influence  did  he  have  upon  missionary  work 

in  America? 

9.  Which  one  of  the  four  missionaries,  Carey,  Judson, 

Scudder,  or  Duff,  do  you  think  was  the  greatest, 
and  why?     Give  two  reasons. 

Books  for  the  Library. 

"Life  of  Alexander  Duff,"  by  Elizabeth  B.  Vermilye. 
"Life  of  Alexander  Duff,"  by  George  Smith. 


86 


Significant  Resolutions 

PASSED    BY 

The  Editorial  Association 

IN    CONNECTION    WITH 

THE    TORONTO    CONVENTION,  1905 
or  THE 

International  Sunday  School 
Association 


(1)  That  the  Sunday  School  papers  of  the  country  bring 
before  the  attention  of  the  Christian  public  the  great  field  of 
Sunday  School  work  as  the  natural  and  logical  place  for 
instruction  in  Home  and  Foreign  Missions. 

(2)  That  the  question  of  Missions  in  the  Sunday  School 
be  given  a  place  on  the  programs  of  all  missionary  institutes, 
conventions  and  summer  schools  wherever  possible  through- 
out the  country. 

(3)  That  the  aid  of  the  Sunday  School  Boards  and  the 
societies  of  the  various  denominations  be  enlisted  in  a  sys- 
tematic effort  to  bring  before  every  Sunday  School  superin- 
tendent in  the  country  the  possibility,  practicability  and 
necessity  of  the  study  of  Missions  in  the  Sunday  Schools. 

(4)  That  courses  of  instruction  be  prepared  in  both  Home 
and  Foreign  Missions,  aimed  to  instruct  and  interest  the 
scholars,  and  to  lead  them  to  some  definite  missionary 
activity. 

(5)  That  this  missionary  instruction  be  made  a  part  of  the 
regular  supplemental  work  in  every  School,  unless  otherwise 
adequately  provided  for. 

(6)  That  suitable  and  inexpensive  books  be  prepared  in 
different  grades,  which  shall  be  put  in  the  hands  of  every 
pupil,  so  that  thorough  home  perparation  be  made  possible. 


Princeton  Theological  Seminary  Libraries 


1    1012  01234  4075 

BOOKS  FOR  UNDENOMINATIONAL  MISSION  STUDY 


MISSIONARY  STUDIES  FOR  THE 
SUNDAY  SCHOOL 

By  George  Harvey  Trull 
First  Series 
An  introductory  course  for  the  use  of  Sunday  Schools.    64  pp. 
The  six  Studies  include  : 

The  Mountaineers  of  the  South. 
Foreigners  in  the  United  States. 
William  Carey,  Educator — India. 
David  Livingstone,  Explorer — Africa. 
John  G.  Paton,  Evangelist — The  New  Hebrides. 
John  K.  MacKenzie,  Physician — China. 
Mr.  John  Willis  Baer  says  of  them  : 

"  More  and  more  is  the  Sunday  School  becoming  evangelistic  and  mis- 
sionary in  spirit.  As  one  means  of  fostering  and  deepening  this  force,  the 
teacher  and  superintendent  will  do  well  to  give  careful  heed  to  Mr.  Trull's 
Studies.  For  one,  I  welcome  them  heartily,  because  they  are  among  the 
first  steps  prepared  out  of  a  practical  experience  for  educating  and  inter- 
esting our  Sunday  School  scholars  in  the  great  enterprise  of  Missions." 


MISSIONARY  STUDIES  FOR  THE 
SUNDAY  SCHOOL 

Edited  by  George  Harvey  Trull 
Second  Series  in  Two  Grades 
Senior  Grade.    100  PP. 
Missionary  Heroes  to  the  Indians. 
Missionary  Heroes  to  the  Africans. 
Junior  and  Intermediate  Grade.    80  PP. 
Great  Missionaries  to  the  Red  Men. 
Great  Missionaries  in  the  Dark  Continent. 
8^-These  books  are  WHOLLY  UNDENOMINATIONAL  in  character 
and  treatment,  and  are  therefore  adapted  for  use  in  any  School.     They  do 
not  present  denominational  Missions,  but  the  world-wide  work  with  which 
every  Christian  should  be  familiar. 


UNDENOMINATIONAL  MISSIONARY 
STUDIES  FOR  THE  SUNDAY  SCHOOL 

Edited  by  George  Harvey  Trull 
Third  Series  in  Two  Grades 

One  book  for  use  in  the  Senior  Grade  of  the  Sunday  School.     The  other 
book  for  use  in  the  Junior  and  Intermediate  Grades  of  the  Sunday  School. 

Our  Responsibility  for  the  Immigrants  in  our  Midst. 
Our  Responsibility  for  India's  Millions. 


All  of  the  above  now  published  by  The  Sunday  School  Times  Company, 
1031  Walnut  Street,  Philadelphia,  Pa. 

Single  copies,  20  cents,  post-paid ;  ten  copies,  15  cents  each  ;  fifty 
copies,  10  cents  each,  carriage  extra. 


Date  Due 

1       l&xi  1  c    TtM. 

<f> 

